Ancient Syriac documents relative to the earliest establishment of ...

Google

This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project

to make the world's books discoverable online.

It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject

to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books

are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover.

Marks, notations and other maiginalia present in the original volume will appear in this file - a reminder of this book's long journey from the

publisher to a library and finally to you.

Usage guidelines

Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the
public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing tliis resource, we liave taken steps to
prevent abuse by commercial parties, including placing technical restrictions on automated querying.
We also ask that you:

+ Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for
personal, non-commercial purposes.

+ Refrain fivm automated querying Do not send automated queries of any sort to Google's system: If you are conducting research on machine
translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the
use of public domain materials for these purposes and may be able to help.

+ Maintain attributionTht GoogXt "watermark" you see on each file is essential for in forming people about this project and helping them find
additional materials through Google Book Search. Please do not remove it.

+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just
because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other
countries. Whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of
any specific book is allowed. Please do not assume that a book's appearance in Google Book Search means it can be used in any manner
anywhere in the world. Copyright infringement liabili^ can be quite severe.

About Google Book Search

Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers
discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web

at |http: //books .google .com/I

^f

■ /

ANCIENT SYRIA DOCUMENTS

RELATIVE TO

THE EARLIEST ESTABLISHMENT OF CHRISTIANITY

IN EDESSA AND THE NEIGHBOURING COUNTRIES,

FROM THE YEAR AFTER OUR LORD'S ASCENSION

TO THE BEGINNING OF THE FOURTH CENTURY ;

DISCOVERED, EDITED, TRANSLATED, AND ANNOTATED

BY THE LATE

W. CURETON, D.D., F.R.S.,

CANON OF WESTMINSTER,
MEBIBER OP THE IMPERIAL INSTITUTE OF FRANCE,

ETC. ETC.

WITH A PREFACE BY

W. WRIGHT^ Ph.D., LL.D.,

ASSISTANT IN THE DEPARTMENT OF MSB., BRITISH MUSEUM.

WILLIAMS AND NORGATE,

U HENRIETTA STREET, CO VENT GARDEN, LONDON;
AND 20 SOUTH FEEDEEICK STEEET, EDINBUEGH.

1864.

W. M. V\'Arr.s, <ROWN COrRT, TEMPLE BAR.

^r ' '^

JUr: 5 1894

>^^, ^r

/

A\

PREFACE.

The Syriac texts contained in this volume were discovered and
transcribed by its lamented author so long ago as 1848; for in the
preface to the Festal Lettert of Athanasius, p. xxiii, note, he says :
*' I have found amongst the Syriac manuscripts in the British Museum
a considerable portion of the original Aramaic document, which
Eusebius cites as preserved in the archives of Edessa, and various
passages firom it, quoted by several authors, with other testimonies
which seem to be sufficient to establish the fact of the early conversion
of many of the inhabitants of that city, and among them, of the king
himself, although his successors afterwards relapsed into Paganism.
These, together with accounts of the martyrdom of some of the first
bishops of that city, forming a most interesting accession to our know-
ledge of the early propagation of Christianity in the East down to
about A.D. 300, 1 have already transcribed, and hope to publish, with
a translation, and such illustrations as may appear necessary. I regret
that the h'ttle leisure which I have for such labours will not allow me
even to speculate upon the probable time when I may be able to fulfil
this intention."

The printing of these documents was actually commenced about
three years ago, but progressed at first very slowly, owing to the
demands made upon Dr. Cureton's time by his parochial and other
duties. Indeed, up to May 1863, when he met with the accident
that ultimately caused his death, only, I believe, about forty pages
had been printed. As soon, however, as he was again able to attend

u

to business, he pushed forward the printing both of text and transla-
tion as rapidly as possible, availing himself to some extent of my
assistance in correcting the proofs of the former; and happily his
strength held out long enough to enable him to all but finish his task.
When his health finally gave way, there remained only the preface to
be written ; but of that, although it was all arranged in his mind, he
did not, it would seem, commit a single line to paper.

The main scope and object of this work — of which I can safely say
that it is, with one exception, the most generally interesting of all Dr.
Cureton's publications — ^is clearly enough stated in the passage from
one of his own writings quoted above. He was himself firmly per-
suaded of the genuineness of the epistles attributed to Abgar, king of
Edessa, and our Lord; an opinion which he shared with such illus-
trious scholars as Baronius,* Tillemont,t Cave,J R. Mountague, bishop
of Norwich,f and Grrabe.|| Whether right in this particular point or
not, his book indubitably proves the conversion of King Abgar
Ukkama and a considerable number of the Edessenes at the hands of
Addai or ThaddsBus, one of the seventy Disciples ; and presents us
with authentic documents relative to the persecutions of the early
Christians in that city, from the time of the first martyr Sharbil, down
to that of the last, Habib.

To those who, like myself, study the ancient Syriac literature
principally from a linguistic interest, this volume offers several docu-
ments of high importance ; in particular the two discourses on the
martyrs of Edessa by Mar Jacob, bishop of Seriig, one of the earliest
and finest of Syrian writers, but of whose metrical homilies only one

♦ Annales, Lucca, 1738, torn. i. pp. 83, 84. t Mimoirei, Paris, 1701, tome L p. 362.
, X ^^i' I^terar., Oxford, 1740, vol. i, p. 2.
§ OrighuM Ecclesiast, London, 1640, torn. i. pars poster., p. 61 foil.
II Spicilegium SS, Pairum, Oxford, 1714, torn. i. p. 1 foil and p. 314 foil.

• • •

lU

other specimen has hitherto been published, I mean that on Simeon
Stylites in the Acta Martyrum of S. E. Assemani (t, ii. p. 2S0.)

With regard to the share which I have taken in the production
of this volume, only a very few words of explanation are necessary.

As mentioned above, I aided my departed friend in correcting the
proof sheets of the Syriac text from p. ^^ to the end ; and he made
it his last request to me that I would imdertake to usher the work
into the world. To this I consented somewhat reluctantly, simply
from a consciousness of my total incompetence to do it and him
justice* As a mere linguist I am not his equal, nor is my historical
knowledge to be compared with his. He had studied the questions
connected with this volume for years and from every point of view ;
whereas I was new to them, having scarcely ventured at all into that
particular field of history, nor having, for the present at least,
the necessaiy leisure to do so. I have therefore confined myself
entirely to a careful revision of the Sjrriac texts, which I have collated
line for line with the original manuscripts. In this way I have been
able, I hope, to note every error or misprint of any consequence ; but
I have not thought it necessary to swell the list of errata, and thereby
uselessly augment the size of the volume, by pointing out every
instance in which a mark of pimctuation has been omitted or mis-
placed. Nor have I deemed it worth while to spend time in the
revision of the translation and notes, being aware that the attentive
reader can easily correct for himself the comparatively few and trifling
misprints that occur in them.

I cannot conclude this preface without briefly tracing the literary
career of my lamented friend ; and in doing so, I shall avail myself of
an article in the Timet newspaper for Thursday, Jime 30, of the
present year, the materials for which were contributed by myself and
other friends.

IV

William Cureton was bom at Westbury in Shropshire, in the year
1808; received his earlier education at the Free Grammar School of
Newport in the same county; and proceeded to Oxford with a
Careswell exhibition at the age of eighteen. For private reasons,
which reflected the highest credit on him, he entered Christ Church as
a servitor, and graduated in 1830. In the following year he took
holy orders, and was appointed Under-Librarian of the BodlSan
Library in 1834. He continued in that post till 1837, when he was
called to the British Museum as Assistant- Keeper of the MSS., having
been selected for this office principally on account of his oriental
scholarship.

The first duty assigned to him here was the preparation of a
classified catalogue of the Arabic portion of the collection ; and of
this the first part, comprising the Christian writings and the divisions
of Mohammedan theology, law and history, was published in 1846.

As early, however, as 1841 His Arabic studies had been interrupted
by the acquisition by the Trustees of the famous Nitrian collection of
Sjrriac manuscripts. This event furnished him with materials for
researches, at once varied and profoimd, in a new field. On the
arrival of the manuscripts — the first portion in 1841, the second in
1843 — ^he threw himself heart and soul into the study of the Syriac
language and literature. On him in the first instance devolved the
task of classifying the volumes, of gathering together, collating, and
arranging the numberless fragments and loose leaves of which the
Nitrian collection consisted, and of drawing up a brief summary of
their contents for the catalogue of additional manuscripts in the
Museum.

One of the first results of these labours was an article in the
Quarterly Review ^ No. cliii, Dec. 1845, giving an account of the
way in which the manuscripts were procured, and a rough sketch of

V

their contents ; and in the same year appeared the first edition of
the ancient Syriac version of the Epistles of St. Ignatius to St.
Polycarp, the Ephesians, and the Romans. The views propounded
by Dr. Cureton — that we have here the genuine epistles of St,
Ignatius in their original form ; that the previously known recensions
of these three epistles are much altered and interpolated ; and that
all others ascribed to that Father are supposititious — views such as
these were certain to excite much controversy in the theological
world. Commenced by Wordsworth in the English Review, No. viii,
July 1845y the strife was continued by S. Lee {British Magazine,
vol. xxx), Bunsen^ Baur^ Hilgenfeld, Denzinger, Hefele, Jacobson^
and others, of whom the first two supported Cureton, while the rest
combated his views. Cureton himself took the field against Words-
worth in his VijidicuB Ignatiams (1846), a calm but crushing
refutation of his opponent's allegation that the Syriac version was " a
miserable epitome by an Eutychian heretic'* The year 1849 saw the
publication of the Corpus Ignatianum, an enlarged edition of the work
of 1845, almost contemporaneously with which appeared Petermann's
edition of the Ignatian epistles. Since then the discussion has been
continued by L^psius (1859) on the side of Cureton, and Merx
(1861) on that of his opponents, and is not even yet brought to a
final settlement. Cureton, however, remained stedfast to the views
stated with such clearness and learning in the Corpus Ignatianum ;
and would, if his life had been spared, have once again stepped
forward to sum up and conclude the controversy.

While the Ignatian controversy was at its height. Dr. Cureton
edited the text of a portion of the Syriac version of the long-lost
Festal Letters of Athanasius, of which he had been the fortunate
discoverer. The preface to these letters contains an interesting
account of the Nitrian collection, more especially of a third portion,

VI

which reached the Museum in 1847. These letters have been trans-
lated into English by Burgess (1854), and form one of the volumes of
Pusey's Library of the Fathers. A German translation from the pen
of the well-known Syriac scholar Larsow had already appeared in
1852.

In 1851 Cureton edited for the Trustees of the British Museum the
palimpsest fragments of the Hiad, which are contained in the Nitrian
manuscript now numbered Add. 17,210.

In 1853 there issued from the University Press of Oxford an
important contribution to our historical knowledge — the third part of
the Eccletiastical History of John, bishop of Ephesus, edited by
Cureton, from the Add. ms. 14,640. Of this he intended to publish a
translation ; but other labours prevented him, and his wishes were
carried out by the Rev. B. Payne Smith, under-Ubrarian of the
Bodleian Library, whose version appeared in 1860. There is also a
German translation by SchiJnfelder (1862).

Two years later this indefatigable scholar published his Spicilegium
Syriacum, containing remains ascribed to Bardesanes, Melito of Sardes,
and Ambrose, with an English translation and notes ; and in 1858 he
edited perhaps the most valuable of all his works, and one which has
given rise to scarcely less controversy than the Ignatian Epistles. He
discovered in the Add. ms. 14,451, which belongs to the latter half of
the fifth century, the remains of an ancient recension of the Syriac
Gospels, differing notably from the ordinary PeshittS version. In his
preface he dwelt on these divergences, more especially in the text of
the Gospel of St. Matthew ; summed up the evidence in favour of the
Hebrew original of that Gospel ; and endeavoured to prove that this
particular manuscript represented the Hebrew far more faithfully than
the Peshitta does — at least in the shape in which it is generally
known to European scholars. His views have been wamJy espoused

vu

by that able critic Dr. Tregelles, and as warmly combated by other
scholars, such as Hermansen (Copenhagen, 1859). It was Dr. Cure-
ton's intention to have returned in after years to this subject, and to
have made known additional evidence which he had collected upon
these points.

Three years later Cureton brought out the last work that he was
destined to finish — the History of the Martyrs in Palestine by
Eusebius of Caesarea, taken from the same venerable manuscript from
which Dr. S. Lee edited the Theophania of that Father.

Dr. Cureton was an active promoter, if not the founder, of the
Society for the publication of Oriental Texts, of which he was the
honorary secretary until about the year 1850. For it he edited Esh-
ShahrastSnl's Book of Religious and Philosophical Sects ^ published in
two parts in 1842 and 1846, and En-Nesefi's Pillar of the Creed of the
Sunnites, published in 1843 ; having previously brought out in the
same year Rabbi Tanchum*s Commentary on the Book of Lamentations,
He was also an active member of the Committee of the Oriental
Translation Fund, of which he became deputy-chairman in 1848, and
chairman in 1863, on the death of Mr. Botfield. In 1859 he was
appointed by the Queen Crown Trustee of the British Museum, a
post of which he discharged the duties most zealously and efficiently.
Of the estimation in which he was held on the Continent it is proof
sufficient to mention that he was D.D. of the University of Halle,
corresponding member of the German Oriental Society, and foreign
associate of the Institute of France, besides being connected with
many other learned bodies throughout Europe.

The eminence attained by Dr. Cureton was mainly founded on his

Syriac publications, distinguished as they are by the intrinsic value of

the works selected, by the accuracy of his texts, and the scholarship

and honesty displayed in his translations and notes. In these qualities

c

vm

of judicious selection, accuracy, scholarship and freedom from pre-
judice, Cureton stands pre-eminent among all the Englishmen and
foreigners who have followed him in the work of editing Syriac
writings. I may add, too, that he was most liberal in conununicating
his knowledge of the contents of the Nitrian collection to all students
who sought his assistance ; and that not a few, nor the least important,
of the publications from these manuscripts by other editors were
undertaken at his suggestion and with his aid. Those who choose to
refer to the Nova Patrum BibUotheca of Cardinal Mai (tom. vi.,
p. X.), or to the Spicilegium Solesmense of Dom Pitra (tom. ii.,
p. xxxviii.), will find there well merited eulogies of his learning and
liberality. I myself have received since his death several letters
from foreign scholars, expressing the greatest grief for his loss, and I
cannot deny myself the melancholy pleasure of quoting one of these,
from the pen of that distinguished classic and orientalist the Rev.
Antonio Ceriani, one of the Doctors of the Ambrosian Library. *' La
notizia della morte del Dr. Cureton mi tomd assai dolorosa ; era ben
lontano dair aspettarmela. La letteratura Siriaca ha perduto in lui,
io credo, il migUore editore di tesii, che sapeva anche tradurre bene in
modo che potessero approfittarne anche i profani, e accompagnare di
buone note. E per i suoi lavori, e per la parte grande che ebbe all'
acquisto di tanta parte dei MSS. Siriaci di Sceti, che altrimenti
sarebbero forse andati smarriti, egli lascia sicuramente dietro di s^
un bel nome. Pur troppo per6 deve essere dolorosa la sua perdita ai
suoi amici, che ben difficilmente potevano aveme uno pifl dotto e piii
amorevole. Quando io era a Londra, venni trattato da lui come un
fratello ; mi offerse anche copie di MSS. Siriaci da pubblicare, che io
non accettai solo, perchd avendo gi4 determinati i miei lavori, difficil-
mente avrei potuto soddisfare al suo voto; e volli perci6 che potessero
servire a qualche giovine di buona volonti/'

IX

Verily Cureton's life was one of unremitting and well directed
labour, and the bread wbicb he has cast upon the waters will doubtless
be found after many days.

f<sa!L^.i cdAuuSoi^

W, WRIGHT.

London.
November, 1864.

ADDITIONS AND CORRECTIONS.

Page

Oil

J*

\

I, line 5. After Jkr^ f^*^ insert ^oil
4. For A^ read Ihxi

2. For qs^iCL^l read CD^OiCL^I
12. Kead^oiUaia .t^oA i^Mii^ ^ >^^

20. The word that has been effaced before ^..Ocnl^ is
doubtless •sJUi. Of ms^ in the next line only the
last letter is distinctly legible.

23. We should probably read ^^^ocoiu;^!^

3. Read ocoa f<bcp f<bcp.i

4. Read oAoAa, and so also in line 5.
10. Read

are con-

12. Read ^.iicu
23. Read ^r^vi\^

2. Readrd!

5. Read

7. Read r<^i\x.'*iM rOiii^. The letters
jectural.

12. Read ^^-^-^ i

19—22. In this passage several words and parts of words
are merely conjectural, the manuscript being a good
deal damaged. In line 19, r^llqa is doubtful. In
line 20, read in both places >OQp. In line 21, I have
very little doubt that we should substitute Ai^i
for ^3 (corresponding to v^bai in the next clause) ;
the word is quite illegible in the manuscript.

XI

^

Page t, line 5.

11.
19.
23.
27.

8.
21.

2.
14.
19.

3.
13.

20.
10.
3.
21-
24.

4.
12.
24.
25.

6.
12.
23.

4.
11.
20.
23.
24.

V

• • 9

• • 9

• • >

At the boning, after itli, insert K'ocd. The words
printed f<<LaiOia» and Aat^ are very doubtful.

Read KlocD :i&

Read

Read rcaaso.!

Read >acb

Read ^oni\v3

Read

Read

Read dA^

After .aiuk add KbcD

MS. ftfbcDi ^o

The O m
mt) !•

O seems to have been altered

Read
Read
Read
Read ^u»

In numbering the canons, UHers have been substituted
for the arithiTietical Jlgures of the manuscript.

Read Kbcp jb1q»

Read K^Ji^js

Read ,90^ f^

Delete KbcD after i^o

Delete n before .x-l^^

Read Klkaiiciiaz^

Delete oocp after ^jSOAaO

Read ooqa OSAQ9

Read

Read ooOa.*iaU and

Read qqI^^oocuo

Read

. . .l-iM)

xu

f^ line 2. Add oocd after cAao.!
. . , . . 7. Read «jA.io^l
. . , . . 15. Bead r^hx^^
. . , . . 19. Read •^^co
^ . . 3. Delete oocd after a»il.t^O
. . , . . 8. Read resAOr^
. . , . . 11. Read rdKn^Ai^O i^Ai.Tw
iX . . 9. Read ^^^Ooi&^^O

. . , . . 20. Instead of J<^^^^^ the manuscript has 50^, which is cer-
tainly an error.
.. , .. 21. Read f^Ai»iai

jA .. 4. The manuscript has OCP lO-al .Qftft&^g^
^ . . 2. Read Kteia^i ^
. . , . . 8. Read ^f<^:u9
. , .. 12. Delete
16. Read

18. The manuscript has KHBOS.!
25. In the manuscript there is a superfluous >.T.sn after

, . . 10. Read oalfksO
, . . 21. Read Kbco A^f^
1. Read ^^OICD Ar^n

f •

. . , . . 10. losert a point after
DM, . . 9. Read ,\^T.3 (for , V\*WT ,.i)
. . , . . 16. Insert a point after iuf^
«2LdO, . . H* Read ir^iT Aiti iua
,^11, . . 8. Read ••

.. , .. 20. Read
-^^ . . 2. Read

18. The manuscript has f^i^nfll^, the points indicating
the vocative.
cm, . . 10. Read Kbco nn*.!

• ••

xm

Page col, line 18.

C9, .. 19.

. . K^, • • 14.

.. -^Cff, .. 11.

309) . . 6.

OC9, . . 4.

.. jtfOo, .. 10.

.. .. , .. 13.

.. 11.

., .. 20.

va,

.. 18.
.. .la, .. 20.

2.

26.

•'\f^)

^,

^^

•5^

• • >

• • >

•Vj,

>

o^,

Af-,

11.

21.

24.

5.

8.

26.
9.

23.

25.

11.

3.

has been altered in the manuscript into
Bead A^ C9CU*0
Read ^.^otsarOo
The manusoript has Caoi-SnCLai
The manuscript has ^ImK^o, as on p. -\^^ line 11.
Read *..l«niA

The manuscript has incorrectly OOfti^^K^O
Read .Tarcll
Read % ^^M.n,iai
Insert a point after
The manuscript has »cbo the o being a later ad-
dition.

Read ooaas.^

The manuscript has kI^mL:^, as if the scribe wished
to alter the word into r^lssoA^

Read x^lsS^n

f^lii^. Here, and in several other places, the point
which marks the end of a verse has been placed
under^ instead of after^ the letters i^, qg, o, and »•

Read coiu^JSQ, without o

Read Kill

Delete the point after r^lxs^isb

Read r^^CD

The manuscript has really >q30^CU*, instead of

>q3aaJu»

Read polSl^l.

Read i^IIa.i , to distinguish the word from

line 12.
Read orxi&i^
Read ooqa.
Read ,acn*i
Read f^^i*Hx..i

m

XIV

Page J^^, . . 8. The word vyL, before Albo^^l) ought to be deleted.

. . 22. Read r^Jui

. . 24. Read o^^^f^O

. . U. Read KAiaLiSa*q3.l

. . 13. The manuscript has really r€snCAOr^

.. 21 — 25. I fear that this passage is not quite correctly
printed, owing to the leaf being slightly torn. In line
21, I believe KbcD should be inserted after A^..
In line 23, read i^ioH^* In line 24, place the

point after cd^COaai instead of fOis^oJSao.
It is possible that a single word may be wanting after
q3^ca*a:i, and also after f<^(&iasb:i in line 25.
. . J^, . . 7— 17, The following are the variants of Add. 17,193.

Line 8, r<iBlAla3 f<sax.a\. Line II, 1^3
f<^(&a\^. Line 12, ff^\mtl. Lme 16, .^a^.:!* f^

. . f^^, . . 24. Read jru^iXiii
Page 191, line 23. Like Dr. Ciu^ton, I am ignorant of the meaning of the

word >^ni\\ in this passage. It is so written in
both MSS. of the Sermons of Mar Jacob Persa (or
Aphraates), and can hardly, therefore, be incorrect.

W. WRIGHT.

FROM THE HISTORY OF THE CHURCH.

[BY EUSEBIUS, OF G^SAREA.]

[CHAPTER] THE THIRTEENTH.

CONCERNING THE KING OF EDESSA.
But the history which was about Thaddasus was in this fashion : —
When the divine nature of our Saviour and Lord Jesus Christ was
published abroad among all men by reason of the wonderful mighty works
which he wrought, and myriads, even from countries remote from the

6 land of Judsea, who were afflicted with sicknesses and diseases of every
kind, were coming to him in the hope of being healed, King Abgar also,
who was renowned for his valour among the nations on the east side of
the Euphrates, had his body afflicted with a severe disease, of such a
kind as there is no cure for it among men : and when he heard and was

10 informed of the name of Jesus, and about the mighty works that he
did, which all men equally testified concerning Him, he sent to him a
letter of request by the hand of a man of his own, and entreated him to
come and heal him of his disease. Our Saviour, however, at the time
that he called him, did not comply with his request : yet he deemed

15 him worthy of a reply ; for he promised him that he would send one of
his disciples, and would heal his diseases, and give salvation to him and
to all who were near to him. Nor was the frdfilment of his promise to
him long deferred : but after he was risen from the dead, and was taken

19 up into heaven, Thomas the Apostle, one of the Twelve, as by the

B

instigation of God^ sent Thaddseus, who also was numbered among
the Seventy disciples of Christ, to Edessa, to be a preacher and Evan-
gelist of the teaching of Christ, and through him the promise of
Christ was fulfilled. You have in written docimients the evidence of
these things, which is taken from ( a ) the Book of Records which 5
is at Edessa; for at that time the kingdom was still standing.
In the docimients, therefore, that are there, in which is contained
whatever had been done by those of old up to the time of Abgar,
these things also are found preserved there up to the present hour. But
there is nothing to hinder our hearing the very Letters themselves 10
which are taken by us from the Archives, and have the following
form of words which are translated out of the Aramaic into Greek.

Copy of the Letter which was written from Eling Abgar to Jesus,
and sent to him by the hand of Hananias, the Tabularius, to
Jerusalem. 15

Abgar Uchama, Chief of the country, to Jesus, the good Deliverer,
who has appeared in the country of Jerusalem, Peace. I have heard
about thee, and about the cures which are wrought by thy hands,
without medicines and herbs ; for as it is reported, thou makest the
'^ blind to see, and the lame to walk ; and thou cleansest the lepers, and 20
'' thou castest out unclean spirits and devils, and thou healest those who
** are tormented with lingering diseases, and thou raisest the dead. And
** when I heard these things about thee, I settled in my mind one
" of two things : either that thou art God, who being come down
" from heaven, doest these things, or that thou art the Son of God, 25
" and doest these things. On this account, therefore, I have written
to request of thee that thou wouldest trouble thyself to come to
me, and cure this disease which I have : for I have also heard
** that the Jews murmur against thee, and wish to do thee harm. But
'^ I have a city, small and beautifiil, which is enough for two." 30

ts
tf

((

(C

Copy of those things which were written from Jesus by the hand
of Hananias, the Tabularius, to Abgar, the Chief of the country.

*^ Blessed is he that hath believed in me, not having seen me. For

** it is written concerning me ; that those who see me wiU not believe

5 *^ in me, and those who have not seen me, they will believe and be

saved. But touching what thou hast written to me, that I should

come to thee, it is meet ( ^ ) that I should fulfil here every thing

for the sake of which I have been sent ; and after I have ful-

" filled «7, then I shall be taken up to Him that sent me ; and when

10 *^ I have been taken up, I vrill send to thee one of my disciples, that

*^ he may heal thy disease, and give salvation to thee and to those

'* who are with thee."

But to these same Letters these things also are appended in the

Aramaic tongue : that after Jesus was ascended, Judas Thomas sent

15 to him Thaddaeus the Apostle, one of the Seventy: and when he was

come, he lodged with Tobias, the son of Tobias. But when it was

heard about him they made it known to Abgar, that the Apostle

of Jesus is come here, according as he sent thee word. And

Thaddseus began to heal every disease and sickness by the power of

2<> God, so that all men wondered. But when Abgar heard the

great and marvellous cures which he wrought, he supposed that

he was the person about whom Jesus sent him word, and said

to him, '* When I have been taken up, I will send to thee one of

my disciples, that he may heal thy disease." Then he sent and

25 called Tobias, vrith whom he was lodging, and said to him, I have

heard that a mighty man is come, and is entered in, and lodges in thy

house : bring him up therefore to me. And when Tobias came to Thad-

da^us he said to him, Abgar the King has sent and called me, and

conunanded me to take thee up to him, that thou mayest heal him.

30 And ThaddsBus said, I will go up, for it is for this purpose that I have

been sent to him with power. Tobias therefore rose up early the
next day, and took Thaddaeus, and came to Abgar. But when
they went up, his princes were assembled and standing there. And
immediately as he entered in, a great vision appeared to Abgar on the
countenance of Thaddaeus the Apostle. And when Abgar saw it, he fell 5
down before Thaddaeus ; and astonishment seized upon all who were
standing there, for they had not seen that vision, which appeared to
Abgar alone. And he asked Thaddaeus, Art thou in truth the
disciple of Jesus the Son of God, who said to me, I will send to thee
one of my disciples, that he may heal thee ( i ) and give thee sal- lo
vation? And Thaddaeus answered and said. Because thou hast
nobly believed on Him that sent me, therefore have I been sent
to thee ; and again, if thou wilt believe on Him, thou shalt have the
requests of thy heart. And Abgar said to him, thus I have believed
on him, so that I have even desired to take an army and lay 15
waste those Jews who crucified him, were it not that I was hindered on
account of the dominion of the Romans. And Thaddaeus said, Our
Lord has AilfiUed the will of his Father, and having fulfilled it, he has
been taken up to his Father. Abgar said to him, I have believed both
in Him and in his Father. And Thaddaeus said. On this account I 20
lay my hand upon thee in His name. And when he had done this, imme-
diately he was healed of his sickness and of the disease which he had.
And Abgar marvelled, because like as he had heard concerning Jesus, so
he saw in deeds by the hand of his disciple Thaddaeus, that without medi-
cines and herbs he healed him ; and not himself only, but also Abdu, 25
son of Abdu, who had the gout ; that he too went in, and fell at his feet,
and when he prayed over him he was healed. And many other
people of their city he healed, and did great works, and preached the
word of God.

After these things, Abgar said to him, Thou, Thaddaeus^ doest these 30

things by the power of God, and we are astonished at them. But
in addition to all these things, I entreat thee to relate to me the
history of the coming of Christ, and how it was ; about his power also,
and by what power he did those things which I have heard.
5 And ThaddfiBus said. For the present I will be silent; but because
I have been sent to preach the word of God, assemble for me to-
morrow all the people of thy city, and^I will preach before them, and
sow amongst them the word of life ; also concerning the coming of
Jesus, how it took place ; and about his mission, for what purpose

10 he was sent by his Father ; and about ( cp ) his power and his
deeds, and about the mysteries which he spake in the world, and
by what power he did these things, and about his new preaching, and
about his abasement and his humiliation, and how he humbled and
stripped and abased himself, and was crucified, and descended into

15 hell, and broke through the wall of partition which had never been
broken through, and raised up the dead ; and descended alone, and
ascended with a great multitude to his Father.

Abgar then gave orders that in the morning all the people of his
city should assemble, and hear the preacliing of Thaddseus. And then

20 he afterwards commanded gold and silver to be given to him ; but he
received it not, and said to him, If we have forsaken that which
was our own, how can we accept that of others ?

These things were done in the year three hundred and forty. But
that these things might not have been translated in every word out of

25 the Aramaic to no purpose, they are placed here in their order of time.

HERE ENDETH THE FIRST BOOK.

THE DOCTRINE OF ADDJEUS, THE APOSTLE.

* Addaeus [said] to him, Because thou hast so believed, I lay my hand
upon thee in the name of Him on whom thou hast so believed ; and at
the same moment as he laid his hand upon him he was healed from
the plague of the disease which he had had a long time. And Abgar was
astonished, and wondered, because like as he had heard about Jesus 5
himself, how he acted and healed, so Addasus also, without medicine of
any kind, healed in the name of Jesus. And Abdu also, the son of Abdu,
had the gout in his feet ; and he too brought his feet near to him, and
he laid his hand upon them, (o) and healed him, and he had the gout
no more. And in all the city also he wrought great cures, and shewed lO
wonderful mighty works in it. Abgar said to him. Now that every man
knoweth that thou doest these miracles by the power of Jesus Christ,
and behold ! we are wondering at thy deeds, I therefore entreat thee to
relate to us the history about the coming of Christ, how it was, also about
his glorious power, and about the miracles which we have heard that 15
he did, which thou hast seen, together with thy fellow disciples.
Addseus said to him, I will not be silent from declaring this, because I
have been sent hither for this very purpose, that I might speak and teach
every one who, like thee, is willing to believe. Assemble for me to-
morrow all the city, and I will sow in it the word of life by the preaching 20
which I will preach before you, about the coming of Christ, how it was,
and about Him that sent him, why and how he sent him, and about
his power and his marvellous deeds, and about the glorious mys-
teries of his coming which he spake in the world, and about
the certitude of his preaching, and how and for what cause he 25
abased himself, and humbled his exalted godhead by the manhood

which he assumed^ and was crucified, and descended to the place of
the dead, and broke through the wall of partition which had never been
broken through, and gave life to the dead by being slain himself; and
descended alone, and ascended with many to his glorious Father,
5 with whom he was from all eternity in one exalted godhead.

And Abgar commanded that they should give to Addseus silver and
gold. Addaeus said to him. How can we receive any thing which is
not our own ? for, behold, that which was our own we have forsaken
it, as we were commanded by our Lord ; because without purses and

10 without scrips, bearing the cross upon our shoulders, we were com-
manded to preach his Gospel in the whole creation, at whose (i) cruci-
fixion for our sakes, for the deliverance of all men, the whole crea-
tion was affected and suffered.

Andhe related before Abgar the King,before his princes and his nobles,

15 before Augustin, Abgar's mother, and before Shalmath, the daughter of
Meherdath, Abgar's wife, the signs of our Lord and his wonders, and the
glorious mighty works which he did, and his divine triumphs, and his
ascension to his Father: and how they had received power and authority,
and at the time when he ascended, by which same power he had healed

20 Abgar and Abdu, the son of Abdu, the second person of his kingdom ;
and how he informed them that he would reveal himself at the end of the
times, and at the consummation of all creatures ; also the resuscitation
and resurrection which is to be hereafter for all men, and the separation
which will be between the sheep and the goats, and between the be-

25 lievers and the infidels.

And he said to them, '^ Because strait is the gate of life, and narrow
is the way of truth, for this reason the believers of the truth are few ; and
through unbelief is Satan*s pleasiu-e. On this account there are
many liars who lead astray those that behold. For were it not that

30 there is a good end for men who believe, our Lord would not have

8

descended from heaven^ and came to the birth, [and the suffering of

death ; but he is come, and us has he sent * •

♦ ♦♦♦♦♦

* of the faith which we preach, that God was crucified (for) all men.
And if there be any who are not willing to be persuaded by these 5
our words, let them draw near to us, and disclose to us what their mind
is, that like as it were a disease, we may apply to their mind healing
medicine Cu), for the recovery of their wounds. For although ye
were not present at the time of Christ's passion, nevertheless, firom
the sun which was darkened, and ye saw it, learn ye and understand 10
what great consternation there was at the time of the crucifixion of
Him whose Gospel has been spread abroad throughout all the earth by
the signs which his Disciples, my fellows, do in all the earth^: and those
who are Hebrews, and knew only the tongue of the Hebrews, in which
they were bom, behold, at this day they speak in all tongues, in order 15
that those who are far off, as well as those who are near, may hear
and believe that He is the same who confounded the tongues of the
rebels, in this region, who were before us, and that it is He who

at this day teaches through us the faith of truth and verity, by hiunble
and uncultivated men, who are from Galilee of Palestine. For I 20
myself also, whom ye see, am from Paneas, whence the river Jordan
comes out, and I was chosen, together with my fellows, to be a
preacher # ♦ ♦ ♦ ♦

* For I, according as my Lord commanded me, behold, I preach and
publish the Gospel ; and behold I cast his money upon the table before 25
you, and the seed of his word I sow in the ears of all men : and
such as are willing to receive it, theirs will be the good reward of
the confession ; and they who will not believe, against them wipe

I off the dust of my feet, as He commanded me. Repent there-
fore, my beloved, from evil ways and from abominable deeds, and 30

turn yourselves to him with a good and honest will, as he hath turned him-
self to you with the favour of his rich mercies ; and be not like the
generations of old that are passed away, which, because they hardened
their heart against the fear of God, have received punishment openly,
5 in order that they might be chastised thereby, and those who come
after them may tremble and fear : for the whole object of our Lord's
coming into the world was to teach us and to shew us, that at the con-
summation of the creation (V) there will be a resuscitation of all men ;
and at that time their acts of conduct will be represented in their
10 own persons, and their bodies will be the volume for the writings
of Justice, nor will any one be there who will not know how
to read, because every man shall read the writings of his own
book ♦♦♦♦♦#

* you that have eyes, inasmuch as ye perceive not, you also are

15 become like those who see not and hear not, and in vain is it to exert
your voice which has no effect upon the deaf ear. While they are with-
out blame for not hearing, because they are by nature deaf and dumb,
the blame which is justly incurred is yours, because ye are not willing
to perceive, not even that which ye do see. For the thick cloud of error

20 which overwhelms your minds suffers you not to obtain that heavenly
light, which is the imderstanding of knowledge. Flee then from things
made and created, as I said to you, which are called gods in name
only, but are not gods in their nature, and draw near to this who in
his own nature is God for ever, and from everlasting; and is not a

25 thing made, like your idols, nor is he a creature and a device, like
those images in which ye glory. Because even although he put on this
body, still is he God with his Father : for the works of the creation,
which trembled at his being slain, and were terrified at his suffering
of death, they bear witness that he is God the Creator : for it was

30 not on account of a man, who is of the earth, but on account of Him who

D

10

established the earth upon the waters : neither was it on account of a

m^ that the sim became dark in the heavens^ but on account of Him

who made the great lights : nor was it by a man that the just and

righteous were raised to life,butby Him who had gTanted(*) the power of

death from the beginning : nor was it by a man that the vail of the temple ^

of the Jews was rent from the top to the bottom^ but by Him who said

to them, " Lo, your house is left desolate.** For, behold, unless they

who crucified him had known that he was the Son of God, they

would not have proclaimed the desolation of their city, nor would

they have divulged the affliction of their soul in crying Woe ! Nor, in- 10

deed, even had they been desirous of avoiding this confession, would the

terrible commotions which took place at that time have suffered them

to do so. For, behold, even some of the children of those who crucified

him are become at this day preachers and evangelists, together with

the Apostles, my companions, in all the land of Palestine, and among 15

the Samaritans, and in all the coimtry of the Philistines. The idols also

of paganism are despised, and the cross of Christ is honoiired, and the

peoples and creatures confess God, who became man. If, therefore, while

Jesus bur Lord was upon earth ye would have believed in him, that

he is the Son of God, and, before ye had heard the word of his so

preaching, would have confessed in him, that he is God, now that he is

ascended to his Father, and ye have seen the signs and the wonders

*
which are done in his name, and have heard with your own ears the

word of his Gospel, let no man of you doubt in his heart how the pro-
mise of his blessing which he sent to you will be established with you — 25
Blessed are ye that have believed in me, not having seen me ; and
because ye have so believed in me, the city in which ye dwell shall be
blessed, and the enemy shall not prevail against it for ever. Turn not
aside, therefore, from his faith, for, behold, ye have heard and seen what
things bear witness to his faith, that he is the adorable Son and is the 30

11

glorious God, and he is the invincible King, and he is the power omni-
potent ; and through faith in him a man is able to acquire the eyes of a
true mind, and to perceive that whosoever worshippeth creatures,
the wrath of justice will overtake him.
5 "For every thing which we speak (f<!») before you, as we have re-
ceived of the gift of our Lord, we speak, and we teach, and we shew,
in order that ye may obtain your salvation, and not destroy your spirits
through the error of heathenism; because the heavenly Light is
arisen over the creatidn, and He it is that chose the patriarchs

10 of old, and the righteous men, and the prophets, and spake with
tliem by the revelation of the Spirit of Holiness. For He is the God
of the Jews who crucified him; the erring heathen also worship
Him, even while they know it not, because there is no other God in
heaven and in earth ; and behold, confession ascendeth up to him from

15 the four quarters of the creation. Behold, therefore, your ears have
heard that which was not heard by you before^ and behold again, your
eyes have seen that which was never seen by you before. Do no vio-
lence, therefore, to that which ye have seen and heard. Put away from
you the rebellious heart of your fathers, and free yourselves from the yoke

a*) of sin which hath dominion over you in libations and in sacrifices before
graven images, and be carefrd for yourselves about your lives, which are
perishable, and the stay of your head, which is frail, and get you a new
mind which worships the Maker, and not the things made, in which is
represented the image of verity and of truth, of the Father, and of the

25 Son, and of the Spirit of Holiness, while ye believe and are baptized in
the triple and gloriousnames. For this is our doctrine and our preaching.
Because it is not in many things that the belief of the truth of Christ
consists. And such of you as are willing to be obedient to Christ, ye know
that I have many times repeated my words before you, in order that

30 ye might learn and understand what ye hear. And we shall rejoice in

12

this,]ike the husbandman who rejoicelh in his field which is blessed ; God
also will be glorified by your repentance towards him. While ye obtain
salvation through this, we also, who give you this counsel, shall not be
defrauded of the blessed reward of this. And because I am confident
that you are a land blessed according to the will of the Lord Christ 5
(a»), for this reason, instead of the dust of our feet, which it was
conunanded us that we should wipe off against the city which receiveth
not our words, behold I have wiped off to-day at the door of your ears
the words of my lips, in which are represented both the coming of
Christ which has been, and that which is still to be ; and the resur- 10
rection also, and the resuscitation of all men, and the separation which
is to take place between the believers and the infidels, and the sad
punishment which is reserved for those who know not God ; and the
blessed promise of future joy which they shall receive who have
believed in Christ, and worshipped him and his Father most high, 16
and have confessed hiin and the Spirit of his Godhead. And now it
is meet that I conclude my discourse for the present : let those, there-
fore, who have accepted the word of Christ, and those also who are
willing to join with us in prayer, remain with us, and then let them go
to their own homes." 20

And Addasus the Apostle himself rejoiced at this, because he saw
that many of the people of the city remained with him, and they were
but few who did not remain at that time, while even those few, after not
many days, accepted his words, and believed in the Gospel of the
preaching of Christ. 85

And when Addasus the Apostle had spoken these things before
the city of Edessa, and King Abgar had seen that all the city
rejoiced in his doctrine, men and women equally, and were saying to
him. True and faithful is Christ who sent thee to us, he himself also
greatly rejoiced at this and praised God ; because, Uke as he had heard 30

13

•>fro]|ti Hanan^ his Tabularius, respecting Christ, so he had seen the
wonderful mighty works which Addaeus the Apostle did in the name
of Christ. And Abgar the King also said to him, Like as I sent
word to Christ in my letter to him, and like as he sent word to me, and I
^ have received from thee thyself this day, so will I believe all the days of
my life, and in the same things will I continue and exult^ because I also
know that there is no other (.^^) power, in whose name these signs
and wonders: are done, but by the power of Christ, whom thou
preachest in verity and truth. Henceforth, therefore, I will worship him,

10 I. and my son Maanu, and Augustin, and Shalmath the Queen. And
now, wheresoever thou desirest, build a church, a place of assembly
for those who have believed and shall believe thy words : and according
as it has been charged thee by thy Lord, so minister thou at all times with
confidence. Moreover, those who shall be teachers of this Gospel with

15 thee, I am prepared to give to them large gifts, in order that they may
have no other work besides the ministry. Whatsoever, also, is required
by thee for the expenses of the building, I will give to thee without
taking account, and thy word shall be of authority, and prevail in all this
city ; further, be thou authorized, without any other, to come and enter

20 into my presence, in my royal palace of honor.

And when Abgar went down to his royal palace, he rejoiced,
he and his princes with him, Abdu, son of Abdu, and Garmai, and
Shemashgram, and Abubai, and Meherdath, together with the rest of
their companions, at all that their eyes had seen and their ears had also

^0 heard ; and in the gladness of their heart they also praised God for having

turned their mind to him, and they renounced the paganism in which

they stood, and confessed the Gospel of Christ. And when Addseus

had built a church, they offered in it vows and oblations, they and the

people of the city, and there J they offered praises all the dajrs of

^ their life.

E

14

And Avida and Barcalba, who were chiefs and rulers, and wore the
royal headband, drew near to Addaeus, and asked him about the matter
of Christ, that he would tell them, how He, being God, had appeared
to them like a man : And, How indeed were ye able to look upon him ?
And he satisfied them all about this, about all that their eyes (.«u) h&d 5
seen, and about every thing which their ears had heard from him. And
all that the prophets had spoken concerning him he repeated before
them, and they received his words gladly and fiuthfiilly, and there was
not a man that stood against him, for the glorious acts which he did
suffered not any man to withstand him. 10

But Shavida and Ebednebu, chiefs of the priests of this city, together
with Piroz and Diku, their companions, when they had seen the
signs which he did, ran and threw down the altars on which they
sacrificed before Nebu and Bel, their gods, except the great altar in
the midst of the city, and they cried out and said. Truly this is the 15
disciple of that distinguished and glorious Master, of whom we have
heard all that he did ia the country of Palestine. And Addseus re-
ceived all those who believed in Christ, and baptized them in the name of
the Father, and of the Son, and of the Spirit of Holiness. And those
who used to worship stones and stocks sat at his feet, and were recovered 20
from the plague of the foolishness of paganism. Even Jews skilled
in the law and the prophets, who traded in silks, they too were
convinced, and became disciples, and confessed Christ, that He is the
Son of the living God.

But neither did King Abgar nor the Apostie Addasus compel any 25
man by force to believe in Christ, because, without the force of man,
the force of the signs constrained many to believe in him. And they
received his doctrine with love, all this countrj' of Mesopotamia, and
all the regions round about it.

But Aggseus, who made the chains and headbands of the King, and 30

15

Bs^itit, and Barslielama^ and Barsamya, together with the rest of their
companions^ clave to Addaeus the Apostle, and he received them, and
associated them with him in the ministry, while they read in the Old
Testament and the New, and the Prophets, (ca*) and the Acts of the

5 Apostles, meditating upon them every day: and he charged them
cautiously, to let their hodies be pure and their persons holy, as it is be-
coming in men who stand beforejthe altar of God, " Be ye indeed also far
removed &om fal^ ^w^aring, and &om wicked murder, and from false
witness, Svhich is mixed up. with adultery, and from magic arts,

10 which are without mercy, and from soothsaying, and divination, and
fortUne-tellexs; and from fate and nativities, in which the erring
Chaldaeans boast ; and from planets and signs of the Zodiac, on which
the foolish trust. And put away from you evil hypocrisy, and
bribes, and gifts, by which the innocent are condemned. And besides

15 this ministry to which ye have been called have no other service ; for
the Lord himself is the service of your ministry all the days of your
life. Be also diligent to give the seal of baptism, and love not the
superfluities of this world. Listen ye to judgment with justice and
with truth, and be not a stumblingblock to the blind, lest through you

20 should be blasphemed the name of Him who opened the eyes of the
blind, as we have seen : all therefore who see you will perceive that
whatsoever ye preach and teach to others you perform yourselves."

And they ministered with him in the church which Addaeus had
built, at the order and command of King Abgar, and they were furnished

25 from what belonged to the King and to his nobles with some things for
the house of God, and others for the supply of the poor. But a large
multitude of people assembled day by day, and came to the prayers of
the service, and to the reading of the Old Testament and the New of
Ditonron. They also believed in the revival of the dead, and they buried

30 their departed in the hope of the resurrection. They kept also the

16

festivals of the Church at their proper seasons^ and continued every
day Ih the vigils of the Church. And they made visits of almsgiving
(cu) to the sick and to those that were whole^ according to the instruction
of Addaeus to them. Moreover^ in the places round about the city^
churches were built, and many received from him the Hand of Priest- 5
hood : so that the people of the East also, in the guise of merchants,
passed over into the coimtry belonging to the Romans, in order that
they might see the signs which Addaeus did. And those who became
disciples received from him the Hand of Priesthood, and in their
own country of the Assyrians they taught the sons of their own people, 10
and built houses of prayer there secretly, through danger of the fire-
worshippers and the adorers of water.

And Narses, the King of the Assyrians, when he heard of the
things which the Apostle Addaeus did, sent a message to the same
King Abgar: Either send to me the man who doeth these signs before i>
thee, that I may see him and hear his words, or send me word of all
that thou hast seen him do in thine own city. And Abgar wrote to
Narses, and informed him of all the history of the matter of Addaeus
from the beginning to the end, and he left nothing which he did not
write to him. But when Narses heard those things which were 20
written to him, he was astonished and marvelled.

But Abgar the King, because he was not able to pass over into the
country belonging to the Romans, and go to Palestine, and slay the
Jews, because they had crucified Christ, wrote a letter and sent it to
Tiberius Caesar, writing in it thus : 85

" King Abgar to our Lord Tiberius Caesar : Knowing that nothing
is concealed from your Majesty, I write and inform your great and
dread Sovereignty that the Jews who are under your hand, and dwell
in the country of Palestine, have assembled themselves together, and
crucified the Christ, without any fault worthy of death, after he had done 30

17

before them signs and wonders^ and had shewn them great and mighty
works^ so that he even raised the dead to life for them ; and at the time
that they crucified him the sun became darkened^ and the earth also
shook^ (v*) and all creatures trembled and quaked; and^ as if of their

5 accord^ at this deed the whole creation quailed^ and the inhabiters of the

creation. And now your Majesty knoweth what order it is meet for

you to give respecting the people of the Jews who have done these

things."

And Tiberius Caesar wrote and sent to King Abgar^ and he wrote to

10 him thus :

" The letter of thy Fidelity towards me I have received, and it has
been read before me. Touching what the Jews have had the audacity
to do with the cross, the Governor Pilate also has written and made
known to my Proconsul, Aulbinus, respecting these same things which

15 thou hast written to me. But because the war of the people of Spain,
who have rebelled against me, is on foot at this time, for this reason
I have not been able to avenge this matter ; but I am prepared, when
I have leisure, to bring a charge legally against the Jews, who act
not according tb the law. And on this account Pilate also, who was

20 appointed by me Governor there, I have sent another in his stead, and
dismissed him in disgrace, because he exceeded the law, and did the will
of the Jews, and, for the gratification of the Jews, crucified Christ
who, according to what I hear about him, instead of the cross of death,
deserved to be honoured and adored by them, and the more so, because

25 they saw with their own eyes every thing that he did. But thou, ac-
cording to thy Fidelity towards me, and thine own true compact, and
that of thy fathers, hast done well in thus writing to me."

And Abgar the King received Aristides, who had been sent to him by
Tiberius Caesar. And he replied, and sent him back with presents of

30 honor which were suitable for him who sent him to him. And he

18

went from Edessa to Thicuntha^ where Claudius, the second from the
Emperor, was ; and from thence, m the next place, he went to Ardca,
where (jju) Tiberius Caesar was. But Caius was watching the regions
round about Caesar. And Aristides himself also related before Tiberius the
history of the mighty works which Addieus had done before King Abgar. 5
And when he had leisure from the war, he sent and put to death some of
the chiefs of the Jews who were in Palestine. And when King Abgar
heard, he was very glad of this, that the Jews had received punishment
as it was right.

And some years after the Apostle Addaeus had built the church in 10
Edessa, and had furnished it with erery thing that was requisite for it,
and had converted many of the people of the city, he also built churches
in other villages which were far off and near, and completed and orna-
mented them, and established in them deacons and presbyters, and he
taught persons to read the Scriptures in them, and he taught the 15
Ordinances and the Ministry without and within. After all these things,
he was seized with that disease of which he departed from this world.
And he called for Aggaeus before the whole assembly of the Church,
and brought him near, and made him Guide and Ruler in his
own place. And Palut, who was a deacon, he made him presbyter ; 20
and Abshelama, who was a scribe, he made him deacoa. And while
the Nobles and Chiefs were assembled, and stood near him* Bar
Calba, the son of Zati, and Maryhab, the son of Barshemash, and
Senac, son of Avida, and Piroz, son of Patric, together with the rest
of their companions, the Apostle Addaeus said to them, ** Ye know and ^
can testify, all of you who hear me, that whatsoever I have preached to
you and have taught you,and ye have heard from me, so have I conducted
myself among you, and ye have seen it also in practice ; because our Lord
thus charged us, that whatsoever we preach in words before the people,
we should also practise it in deeds before all men« And according to the ^

19

Ordinances and Laws which were appointed by the Disciples in Jerusalem^
and even the Apostles^my fellows, were guided by them (JL»), so likewise
you, turn ye not aside from them, nor diminish aught from them : in
the same manner as I myself also am guided by them amongst you, and
5 have not turned aside from them to the right or to the left, in order that
I might not become a stranger to the promised salvation which is
reserved for such as are guided by them. Give heed, therefore, to this
ministry which ye hold, and continue in it with fear and trembling, and
minister every day. Minister not in it with neglectful habits, but with

10 the discretion of faith: neither let the praises of Christ cease out of
your mouth, nor let weariness in the prayer of stated times approach
you. Give heed to the verity which ye hold, and to the teaching of
the truth which ye have received, and to the inheritance of salvation
which I commit to you, because before the judgment-aeat of

15 Christ will it be required of you, when He maketh reckoning with
the pastors and superiors, and when He taketh his money from the
traders, with the increase of the profits. For He is the King*s Son,
and goeth to receive a kingdom, and return ; and He will come and
make a resurrection of all men, and then He will sit upon the throne

20 of his righteousness, and judge the dead and the living, according
as he has told us. Let not the secret eye of your minds from above
be blinded, that your offences may not abound in the way which
has no offences in it, but error is abominable in its paths. Seek
those that are lost, and direct those that err, and rejoice in those that

25 are foimd ; bind up the bruised, and watch over the fadings ; because at
your hands will the sheep of Christ be required. Look ye not to honour
which passeth away ; for the shepherd that looketh to receive honour
from his flock, badly, badly stands his flock with respect to him.
Let your care over the young lambs be great, because their angels

30 behold the face of the Father which is invisible. Neither be ye stones of

\

20

offence before the blind, but clearers of the way and of the paths C^)
in a difficult countiji among the Jews, who crucified Him, and the
Pagans who are in error ; for with these two sides ye have war, in
order that ye might shew the truth of the faith which ye hold : even
while ye are quiet, your modest and honourable appearance will 6
fight for you against those who hate the truth and love falsehood.
Smite not the poor in the presence of the rich ; for their poverty is
an infliction bad enough for them. Suffer not yourselves to be beguiled
by the abominable deliberations of Satan, lest ye be stripped naked

of that faith which ye have put on." * * * * lo

** « # # * *#

" Nor will we mingle ourselves with the Jews, who crucified him ; nor
will we let go this inheritance which we have received from thee, but with
it will we depart out of this world ; and on the day of our Lord, before 15
the tribunal of his righteous judgment, there will He restore to us
this inheritance, according as thou hast told us."

And when these things had been spoken, Abgar the King rose up, he
and his Princes, and his Nobles, and he went to his own palace, while
they all of them grieved over him because he was dying. And he 20
sent to him honourable and noble apparel, that he might be buried
in it. But when Addseus the Apostle saw it, he sent word to
him. During my life I have taken nothing from thee, neither will I
now at my death take any thing from thee, nor will I belie in myself
the word of Christ, which he spake to us, " Accept not any thing from «5
any man, and possess not any thing in this world.'*

And three days more after these things had been spoken by the
Apostle Addaeus, and he had heard and received the testimony of
the doctrine of their preaching from those belonging to his ministry in
the presence of all the Nobles, he departed out of this world ; and that 30

21

day was the fifth of the week, and the fourteenth of the month
lyar. And the whole city was in great mourning and bitter .suffering
on account of him. Nor was it the Christians (i^Ia) only that grieved
over him, but the Jews also, and the Pagans who were in this same
5 city. But Abgar the King grieved over him more than all, he and the
Princes of his kingdom. And in the sorrow of his heart he despised and
abandoned the honour of his kingdom on that day ; ^d with tears and
sighs he wept over him with all men. And all the people of the city
that saw him marvelled how greatly he was afflicted on his account.

10 And with great and exceeding honour he conveyed and buried him
like one of the Princes' when he dies, and he placed him in a large
sepulchre of sculpture by the fingers, in which those of the house of
Ariu, the ancestors of Abgar the King, were laid : there he laid him
compassionately, with sorrow and great grief. And all the people of

1 5 the Church went from time to time, and offered prayers there diligently ;
and they celebrated the commemoration his death firom year to year,
according to the ordinance and instruction which had been committed
to them by the Apostle Addaeus himself,^and according to the word of
Aggseus, who himself became Gxiide and Ruler, and the successor of

20 his chair after him, by the Hand of Priesthood, which he had received
from him in the presence of all men.

He, too, by the same Hand that he had received from him, made Priests
and Gxiides in the whole of this country of Mesopotamia. For they also,
like the Apostle Addsus, thus held fast his word, and listened and

25 received, as good and faithful heirs of the Apostle of the adorable Christ
But silver and gold accepted he from no man, nor did the gifts of the
Princes approach him : for instead of gold and silver, he enriched the
Church of Christ with the souls of believers. But the whole state of the
men and the women were modest and decorous, and they were holy and

30 pure ; because they dwelt in union and modesty without spot,in watchful-

22

ness of the ministry decorously^ in their carefulness towards the poor^and
in their («aJk)^^^^oi^ to the sick: for their ways were full of praise
from those who beheld^ and their conduct was invested with commen-
dation &om strangers, so that even the priests belonging to Nebu and Bel
divided the honour with them at all times^ by their honourable aspect, d
by the truth of their iVords, by the plain speaking which was in their
freedom^ that was neither subservient to greediness^ nor in bondage under
blame. For there was no one who saw them that did not run to meet
them, that he might greet them honorably, because the very sight of
them difiused peace upon the beholders ; for their words of peace were lO
spread like a net over the rebellious, while they" were entering within the
fold of truth and verity. For there was no man who saw them
and had any ground to be ashamed of them, because they did any thing
which was not just and not becoming : and by these means, their
countenances were open, in the preaching of their doctrine towards all ^^
men ; for whatsoever they said to others and exhorted them to do, they
themselves exhibited the same in deeds in their own persons, and
the hearers, who saw that their actions and words went together,
became their disciples without much persuasion, and confessed Christ
the King, while they praised Go4 for having turned them to him. 20

And some years after the death of King Abgar, there arose one of
his rebellious sons, who was not obedient to peace, and he sent word
to Aggseus, as he was sitting in the Church, Make me a headband of
gold, such as thou usest formerly to make for my fathers. Aggseus
replied to him, I will not leave the ministry of Christ, which has been 25
committed to me by Christ's disciple, and make the headbands of the
evil one. And when he saw that he did not obey him, he sent and brake
his legs as he was sitting in the church and expounding. And as
he was dying he adjured (-^) Palut and Abshelama, Lay me and
bury me in this house, for whose truth's sake, behold, I am dying. 30

*-^

23

And as he had adjured them, so they laid him within the centre door of
the church, between the men and the women. And there was great
and bitter mourning in all the Church, and in all the city, beyond
the suffering and mourning which there had been in its interior,
5 like the mourning had been when the Apostle Adda&us himself died.
And because he died suddenly and quickly, at the breaking of his
legs, he was not able to lay his hand upon Palut, and Palut himself
went to Antiochf and received the Hand of Priesthood from Serapion,
Bishop of Antioch, which'Hand Serapion himself also received from

10 Zephyrinus, Bishop of the city of Rome, from the succession of the
Hand of Priesthood of Simon Cephas, who had received it from our
Lord, and was bishop there in Rome twenty and five years in the days
of that Caesar who reigned there thirteen years.

And as is the custom in the kingdom of King Abgar, and in all

15 kingdoms, that whatsoever the king orders, and whatsoever is spoken in
his presence is committed to writing, and laid up among the records,
so also Labubna, son of Senac, son of Ebedshaddai, the king's scribe,
wrote these things of Addaeus the Apostle from the beginning to
the end; while Hanan the Tabularius, the kings' Sharir, set to the

20 hand of witness, and placed it among the records of the kings, where
tlie ordinances and the laws are laid up, and there the contracts of the
buyers and sellers are kept vdth care, without any negligence whatever.

Here dhdeth the Doctrine of the Apostle Addasus, which
he preached in Edessa, the faithful city of Abgar, the
faithful King.

'^'j
M J

24

THE DOCTBINE OF THE APOSTLES.

(:iSk) When Christ ascended to his Father : and how the Apostles received 5
the gift of the Spirit ; and the Ordinances and Laws of the Churchy
and whither each one of the same Apostles went : and from whence
the countries belonging to the Romans received the Hand of Priesthood.

In the three hundred and thirty-ninth year of the kingdom of the lo
Greeks^ in the month Heziran^ on the fourth day of the same^ which is
the first day of the week^ and the completion of Pentecost^ on this same
day the Disciples came from Nazareth of Galilee^ from the place where
the conception of our Lord was announced^ to the mountain which is
called Baith Zaithe^ our Lord being with them^ but not being visible to 15
them. And at the time of the great morning our Lord liflted up his
hands^ and laid them upon the heads of the Eleven Disciples^ and gave
to them the gift of the Priesthood ; and suddenly a bright cloud received
him^ and they beheld him as he went up to heaven. And he sat down
on the right hand of his Father, And they were praising God because 20
they saw his ascension as he had told them; and they were rejoicings
because they had received the Right Hand of Priesthood of the house
of Moses and Aaron. And from thence they went up and proceeded
to the upper room^ that in which our Lord had celebrated the Passover
with them^ and in the place where the inquiries had been : Who is it 25
that betrayeth our Lord to the crucifiers ? There also were the inquiries.
How they should preach his Gospel in the world. And as within that
upper room the mystery of His body and blood began, that it might
prevail in the world, so also from thence did the teaching of his preach-
ing begin to have authority in the world. And when (a) the Disciples 80

1

25

were thrown into this difficulty, How they should preach his Gospel to
strange tongues which they knew not, and they were speaking one to
the other after this manner : Although we be confident that Christ will
perform by our hands mighty works, and miracles before strange
5 peoples whose tongues we know not, neither are they acquainted with
our tongue, who shall teach them and inform them, that it is by the
name of Christ, who was crucified, that these mighty works and miracles
are done ? And while the Disciples were in these deliberations, Simon
Cephas rose up and said to them : My brethren, This is not our business,

10 how we shall preach his Gospel, but it is our Lord's ; for He knoweth
how it is possible for us to preach his Gospel in the world ; but we rely
upon his care for us, which he promised to us and said : ** When I am
ascended to my Father I will send to you the Spirit, the Paraclete, that
he may teach you every thing which it is meet for you to know, and to

15 make known." And when Simon Cephas had spoken these things to his
fellow Apostles, and reminded them, a voice of mystery was heard by
them, and a sweet odour, which is strange to the world, was difi^sed on
them, and tongues of fire, between the voice and the odour, came down
to them from heaven, and alighted and sat upon every one of them ; and

20 according to the tongue which each one of them had received, so he
prepared himself to go to the country in which that tongue was spoken
and understood. And by the same gift of the Spirit which was given
to them on that day, they also appointed Ordinances and Laws which
were agreeable with the Gospel of their preaching, and with the true

25 and faithful teaching of their doctrine :

I. The Apostles therefore appointed: Pray ye towards the
East, " because as the lightning which lightneth from the
east, and is seen even to the west, so shall the coming of the
Son of Man be " : that by this we may know and understand

30 that He will appear from the East suddenly.

H

26

) II. Again the Apostles appointed^ That on the first day of the
week there should be service and reading of the Holy Scrip-
tures^ and an Oblation. Because on the first day of the week
our Lord rose from the place of the dead^ and on the first
day of the week he manifested himself in the world, and on the 5
first day of the week he ascended up to heaven, and on the first
day of the week he will appear in the end witB the Angels of
heaven.

III. Again the Apostles appointed. That on the fourth day of
the week there should be service, because upon it our Lord lo
disclosed to them about his trial and his suffering, and his
crucifixion, and his death, and his resurrection. And the
Disciples were in this sorrow.

IV. Again the Apostles appointed. That on the sixth day of the
week, at the ninth hour, there should be service, because that 15
which had been spoken on the fourth day of the week about
the suffering of our Saviour was accomplished on the sixth
day of the week, while the worlds and the creatures trembled,
and the lights in the heavens were darkened.

V. Again the Apostles appointed. That there should be Pres- 2e
byters and Deacons like the Levites, and Subdeacons like
those who carded the vessels of the hall of the Sanctuary
of the Lord, and an Overseer, the same is the Guide of all the
people, like Aaron the chief and master of all the priests
and Levites of the whole city. 25

VL Again the Apostles appointed: Celebrate the day of the
Epiphany of our Saviour, which is the chief of the festivals
of the Church, on the sixth day of the latter Canun, in the
long number of the Greeks.
VII Again the Apostles appointed : Forty days before the day of 39

the Passion of our Saviour fast ye, and then celebrate the
day of the Passion, and the day of the Resurrection, because
our Lord himself also, the lord of the festival, fasted forty
days, and Moses and Elias, who vrere invested {\Sk) with this
5 mystery, they also fasted forty days each, and then they

were glorified.
VIII. Again the Apostles appointed, That at the conclusion of all
the scriptures, the Gospel should be read, as being the seal
of all the scriptures : and the people should listen to it
10 standing up on their feet, because it is the glad tidings of

Salvation of all men.
IX. Again the Apostles appointed : At the completion of fifty
days after his resurrection, make the commemoration of his
ascension to his glorious Father.
15 X. The Apostles appointed. That, except the Old Testament

and the Prophets and the Gospel, and the Acts of their
own Triumphs, let not any thing be read on the pulpit of
the Church.
XI. Again the Apostles appointed. That whosoever is not ac-
20 quainted with the Faith of the Chiu-ch, and the Ordinances

and Laws which are appointed in it, should not be a Gxiide
and Rider ; and whosoever is acquainted vrith them and has
transgressed them, should not minister any more, because,
not being confirmed in his ministry, he acts falsely.
25 XII. Again the Apostles appointed. That whosoever sweareth, or
lieth, or beareth false vritness, or goeth amongst sorcerers and
soothsayers, and Chaldaeans, and putteth faith in fate and na-
tivities, which they hold who know not God, should also, as
being a man that knoweth not Gt)d, be dismissed from the
so ministry, and not minister.

28

XIII. Again the Apostles appointed, If there be any man that
doubteth touching the ministry, and it is not confirmed to him,
this man should not minister again, because the Lord of the
ministry is not confirmed to him, and he deceiveth man, and
not God, ** before whom no artifices avail." 5

XIV. Again the Apostles appointed. Whoso lendeth and taketh
( MX ) usury, and is occupied with merchandise and greedi-
ness, he should not minister again, nor continue in the ministry.

XV. Again the Apostles appointed. That he who loveth the Jews
like Iscariot, who loved them, or the Pagans, who worship lo
creatures instead of the Creator, should not enter in amongst
them and minister : but if he be already amongst them they
should not sufiTer him, but he should be separated from
amongst them, and not minister with them again.
XVI. Again the Apostles appointed. If any one from the Jews or 15
Pagans come and join himself with them, and if, after he has
joined himself with them, he turn and go back to the side
on which he had stood, if afterwards he return and come
to them a second time, he should not be received again, but,
like the side on which he had been before, so let those who 30
know him look upon him.

XVII. Again the Apostles appointed. That it is not lawful for the
Guide to do the things which pertain to the Church apart
from those who minister with him ; but with the coimsel of
them all let him order, and that be done which all of them 95
assent to and object not.

XVIII. Again the Apostles appointed. That all those who depart out
of this world with the good testimony of the faith of Christ,
and with affliction for his name^s sake, make ye a conunemo-
ration of them on the day on which they were put to death, ^q

29

XIX. Again the Apostles appointed^ In the service of the Church
repeat, day by day, David's songs of praise, on account of this :
'* I will bless the Lord always," and " His praises are always
in my mouth," and " In the day and in the night vnll I medi-
* tate and speak, and cause my voice to be heard before thee."

XX. Again the Apostles appointed. Such as divest ( JL^ ) them-
selves of mammon, and run not after the gain of money, let
them be chosen and advanced to the ministry of the altar.
XXI. Again the Apostles appointed. The Priest who accidentally
1^ bindeth improperly, let him receive the punishment which is

just ; but let him that has been bound receive the bond as if
he had been properly bound.
XXII. Again the Apostles appointed, Those who are accustomed
to hear trials, if it appear that they have respect of persons,
15 and condemn the innocent and acquit the guilty, let them not

hear another trial, receiving again the rebuke of their hypo»
crisy as it is fit.

XXIII. Again the Apostles appointed. Such as are high-minded
and puffed up with the pride of boasting, let them not be

20 promoted to the ministry, " because that which is exalted

among men is abominated before God" ; and against them it

«

is said, *' I vnll return the recompense upon those that are
proud,"

XXIV. Again the Apostles appointed. That there should be a Ruler
25 over the Presbyters who are in the villages, and that he

should be acknowledged the chief of them all, at whose hand
they should all be required ; for Samuel thus went to visit
from place to place and ruled.
XXV* Again the Apostles appointed, Those kings who shall here-
after believe in Christ, it shall be lav^ftd for them to go up and

I

30

30

stand before the altar together with the Gtddes of the Churchy
because David also, and those who were like him, went up
and stood before the altar.
XXVI. Again the Apostles appointed. That no man should dare to

do any thing by the authority of the Priesthood unjustly 5
and improperly, but with justice, and without the blame of
hypocrisy.
(\ ) XXVII. Again the Apostles appointed. That the bread of the
Oblation should be placed upon the altar on the day that it
is baked, and not some days after, which is not lawfuL ^0

But all these things, it was not for themselves that the Apostles
appointed them, but for those who should come after them, for they
feared that wolves were about to put on sheeps' clothing : because for
themselves, the Spirit, the Paraclete which was in them, was sufficient to
conduct them lawfully, according to these Laws which he had appointed i^
by their hands. For they who had received from our Lord power and
authority needed not that laws should be appointed for them
by others ; for Paul also, and Timothy, while they were going
about in the country of Syria and Cilicia, committed these same Regu-
lations and Laws of the Apostles and Elders to those who were under *®
the hand of the Apostles, for the churches of the countries in which
they were preaching and publishing the Gospel ; but the Disciples, after
these Ordinances and Laws which they had appointed, ceased not from
the preaching of the Gospel, or from wonderful mighty works which
our Lord did by their hands. For much people was collected near them 25
every day, who believed on Christ, and they came to them from other
cities and hearkened to their words and received thenu But
Nicodemus and Gamaliel, chiefs of the Synagogue of the Jews, came
to the Apostles secretly, consenting to their doctrine. But Judas, and
Levi, and Peri, and Joseph, and Justus, the sons of Hananias, and 30

31

Caiphas and Alexander the priests^ they also came to the Apostles by
nighty confessing Christ, that he is the Son of God ; but they were
a&aid of disclosing their minds towards the Disciples on accoimt of the
sons of their own people. And the Apostles received them with love,

5 saying to them : Destroy not, through the shame and fear of (|\ )
men, your lives before God, and have the blood of Christ required
of you, as well as of your fathers who took it upon themiselves :
for it cannot be accepted before God, that while ye be with those
who worship him, ye should go and mingle yourselves with those «who

10 slew his adorable son. How do ye expect that your faith shoidd be
accepted with those who are true, so long as ye are with those that are
false ? but it is right that you, as men who believe in Christ, should
confess openly this faith which we preach. And when they heard these
things firom the Disciples, those sons of the priests cried out, all of them

15 equally, before the whole people of the Apostles, We confess and be-
lieve in Christ who was crucified^ and we confess that he is the Son of
God from everlasting ; and we renounce those who dared to crucify
him; for even the priests of the people confess Christ secretly,
but on account of the headship of the people which they love, they

20 are not willing to confess openly, and they have forgotten that which is
written that " He is the Lord of knowledge, and artifices avail not be-
fore him." But when their fathers had heard these things of their sons,
they threatened them greatly, not, indeed, because they had believed on
Christ, but because they had declared and spoken openly of the mind of

25 their fathers before the sons of their people. But those who believed
clave to the Disciples^ and turned not firom them, because they saw
that whatsoever they taught to the midtitudes, they fulfilled the same
themselves in deeds before all men. And whenever affliction and perse-
cution arose against the Disciples, they rejoiced in being afflicted with

30 them, and they received stripes and imprisonment with gladness, in the

32

confession of their faith in Christ ; and all the days of their life they
preached Christ before the Jews and the Samaritans. And after the
death of the Apostles there were Guides and Rulers in the churches^ and
whatsoever ( .al ) the Apostles had committed to them, and they had
received from them, they taught to the multitudes all the time of their 5
lives. They again, at their deaths also committed and delivered to
their disciples after them every thing which they had received from the
Apostles ; also what James had written from Jerusalem, and Simon
from the city of Rome, and John from Ephesus, and Mark from the
great Alexandria, and Andrew from Phrygia, and Luke from Mace- 10
donia, and Judas Thomas from India ; that the epistles of an Apostle
might be received and read in the Churches, in every place, like those
Triumphs of their Acts, which Luke wrote, are read, that by this the
Apostles might be known, and the Prophets, and the Old Testament
and the New ; that one truth ^was preached by them all, that one Spirit 15
spake in them all from one God, whom they had all worshipped and
had all preached. And the countries received their doctrine. Every
thing, therefore, which had been spoken of our Lord by the hand of
the Apostles, and the Apostles had delivered to their disciples, was be-
lieved and received in every country, by the intimation of our Lord, who »0
said to them, "I am with you, even till the world ends:" while
the Guides were disputing with the Jews from the books of the Pro-
phets, and contending against the erring Pagans with the terrible
mighty works which they did in the name of Christ: for all the peoples,
even those who dwelt in other countries, were quiet and silent at the 26
Gospel of Christ; and those who confessed cried out under the
persecution, " This persecution of us to-day shall be an advocate for
us because we were formerly persecutors." For there were some of
them against whom death by the sword was decreed, and some of them
from whom they took away whatsoever they possessed and dismissed 30

33

them; and as often as a£9iction arose against them^ their congre-
gations became enriched and increased (•i^), and with gladness
of their heart they received death of every kind. And by the Hand
of Priesthood, which the Apostles themselves had received from
* our Lord, their Gospel was spread abroad in the four quarters of the
world rapidly. And while they visited one another, they ministered to
each other.

Jerusalem received the Hand of Priesthood, and all the coimtry of

Palestine, and the parts of the Samaritans and the Philistines, and the

10 country of the Arabians, and of Phoenicia, and the people of Csesarea,

from James, who was Ruler and Guide in the Church of the Apostles,

which had been built in Sion.

The great Alexandria and Thebais, and the whole of Inner Egypt,

and all the coimtry of Pelusium, and even to the borders of the Indians,

15 received the Apostles' Hand of Priesthood from Mark, the Evangelist,

who was Ruler and Griide there in the church which he had built

there, and ministered.

India, and all its own countries, and those bordering on it, even to
the farthest sea, received the Apostles' Hand of Priesthood from Judas
20 Thomas, who was Guide and Ruler in the church which he built
there, and ministered there.

Antioch, and Syria, and Cilicia, and Galatia, even to Pontus, received

the Apostles' Hand of Priesthood from Simon Cephas, who himself laid

the foundation of the church there, and was Priest, and ministered

25 there up to the time when he went up from thence to Rome, on account

of Simon the Sorcerer, who was deceiving the people of Rome by his

sorceries.

( :il ) The city of Rome, and all Italy, and Spain, and Britain, and

Gaid, together with the other remaining countries which bordered on

30 them, received the Apostles* Hand of Priesthood from Simon Cephas,

34

who went up from Andoch^ and became Ruler and Guide there in the
Church which he built there and in its environs.

Ephesus^ and Thessalonica, and all Asia^ and all the country of the
Corinthians, and of all Achaia and its environs, received the Apostles*
Hand of Priesthood from John the Evangelist, who had leaned upon the *
bosom of our Lord, who built a Church there, and ministered there in
his office of Guide there.

Nicasa, and Nicomedia, and all the country of Bith3aiia, and of
Gothia, and of the regions round about it, received the Apostles' Hand
of Priesthood from Andrew, the brother of Simon Cephas, who was lo
Guide and Ruler in the Church which he built there, and was Priest
and ministered there.

Byzantium, and all the coimtry of Thrace, and its environs, even to the
great river, the border which separates between the Barbarians, received
the Apostles' Hand of Priesthood from Luke the Apostle, who built a 15
Church there, and ministered there in his office of Ruler and Grade there.

Edessa, and all its environs which were on all sides of it, and Soba,
and Arabia, and all the North, and the regions round about it,
and the South, and all the places of the borders of Mesopotamia, re-
ceived the Apostles' Hand of Priesthood from Addaeus, the Apostle, one so
of the Seventy two Apostles, who taught there, and built a Church there,
and was Priest and ministered there in his office of Guide there.

The whole of Persia of the Assyrians and Armenians and Medians,
and of the countries round about Babylon, the Huzites and the GelsB,
even to the borders of the Indians, and even to the country (caX) of Gt)g 25
and Magog, and again all the countries from all sides, received the
Apostles' Hand of Priesthood from Aggaeus, a maker of golden chains,
the disciple of Addseus the Apostle.

But the rest of the other fellows of the Apostles went to the distant
coimtries of the Barbarians, and taught from place to place, and passed 30

35

on, and there they ministered with their preaching ; there also was their
departure out of this world, while their disciples after them continued
to go on up to the present day. And there was no change or addition
made by them to what they preached.
5 But Luke the Evangelist had this diligence, and wrote the Triumphs of
the Acts of the Apostles, and the Ordinances and Laws of the ministry
of their Priesthood, and whither each one of them went. By his dili-
gence, therefore, Luke wrote these things, and more than these, and he
placed them in the hand of Priscus and Acquilas, his disciples ; and
10 they accompanied him even up to the day of his death: like as
Timothy and Erastus, of Lystra and Menaus, the first disciples of the
Apostles, accompanied Paul until he went up to the city of Rome,
because he had withstood the orator Tertullus. And Nero the Emperor
slew him with the sword, and Simon Cephas, in the city of Rome.

15

DOCTRINE OF SIMON CEPHAS, IN THE CITY OF ROME.

20 In the third year of Claudius CaBsar, Simon Cephas departed from
Antioch to go to Rome. And as he passed on he preached in the
coimtries the word of our Lord. And when he drew nigh to enter
in there, many had heard and they went out to meet him, and the
whole Chiu-ch received him with great joy. And some of the princes

25 of the city who (ol ) wore the headbands of kings came out to him
that they might see him and hear his word ; and when the whole city
was gathered together near him, he stood up to speak with them, and
to shew them the preaching of his teaching how it was ; and he began
to speak to them thus : Men, sons of Rome, saints of aU Italy, hearken

30 to what I say to you. To-day I preach and proclaim Jesus the Son

36

of God, who came down from heaven, and was made man^ and was
amongst us like ourselves, and wrought marvellous mighty works
and signs and wonders before us, and before all the Jews who are
in the land of Palestine. And you also have heard of those things
which he did, because they- came to him also from other countries ^
on account of the fame of his healing, and on the report of his mar-
vellous helps. And every one that came near to him was healed
by his word. And because he was God, at the same time as he healed
he also forgave sins : for his healing which was manifest bare witness to
his secret forgiveness, that it is- true and to be believed. For this Jesus 10
the prophets preached in their mysteries, while they waited to see
him, and to hear his words : that he who was with his Father for
ever and from everlasting, is God, who was hidden in the height,
and is appeared in the depth, the glorious Son, who is of his Father,
and is glorified together with his Father and with the Spirit of his 15
Godhead, and the terrible power of his majesty. He also was crucified
of his own will by the hands of sinners, and was taken up to his Father,
while I and my companions beheld, and he will come again in his own
glory and that of aU his holy angels, as we have heard him say to us.
For we are not able to speak any thing which has not been heard by 20
us from him, nor do we write in the book of his Gospel any thing
which he has not spoken to us, because ( |1 ) this word is spoken that
the mouth of the liars may be stopped, on the day that the sons of men
shall give an account of their idle words at the place of Judgment
But because we were catchers of fish, and not skilled in books, on S5
this account he said to us, * I will send you the Spirit, the Para-
clete, that he may teach you what ye do not know;' for by his
gift we speak these things which ye hear. And further by it we
bring aid to the sick and healing to the deceased ; that by the hearing of
his word, and by the aid of his power, ye may believe in Christ, that he is 80

37

God, the Son of God, may be delivered from the service of bondage
and may worship him and his Father, and glorify the Spirit of
of his Godhead. For when we glorify the Father we also glorify his
Son with him, and when we worship the Son we also worship the

5 Father with him ; and when we confess the Spirit we also confess the
Father and the Son, because in the name of the Father, and the Son,
and the Spirit, were we commanded to baptize those who believe, that
they might live for ever.**

" Flee therefore from the words of the wisdom of this world, in which

10 there is no profit, and draw near to those which are true and faithful,
and accepted before God ; and their reward is reserved, and their re-
compense abideth. And now that the light is arisen upon the creation,
the world also has obtained the eyes of the mind, that every man might
see and understand that it is not right that creatures should be wor-

15 shipped instead of the Creator, neither together with the Creator,
because every thing which is creature ought to be a worshipper of
its maker, and is not to be worshipped like its creator. But this one
who came to us is God, the Son of Grod, in his own nature, although
he mingled his godhead with our manhood, in order that he might

20 renew our manhood by the aid of his godhead. And on this account
it is jiBst that we should worship him, because he is to be worshipped
together with his Father, and that we should not worship creatures,
which were created for the worship of the Creator. For he is the Grod
of Truth ( jA ) and of Verity : it is he who was before the worlds

25 and things created : he is the Son of jTruth, and the glorious fruit
who is of the Father most high. But ye see the wonderfrd deeds which
accompany and follow these words: one would hardly believe the short
time since he ascended to his Father, and see how his Grospel is spread
abroad through the whole creation, that by this it may be known and

30 believed that he is the creator of the creatures, and by his assent the

L

38

creatures subsist. And inasmuch as ye saw the sun become darkened at
his deaths ye yourselves also are witnesses. But the earth shook when
he was slain^ and the vail was rent at his death : and touching these
things the Governor Pilate also was witness^ for he sent and made
them known to Csesar^ and these things^ and more than these, 5
were read before him and before the princes of your city. And on
this account Caesar was angry against Pilate, because he had unjustly
been persuaded by the Jews, and for this reason he sent and took away
from him the authority which he had given to him. And this same
thing was published abroad and made known in all the dominion of the 10
Romans. What, therefore, Pilate saw and made known to Csesar and
to your honourable Senate, the same I preach and declare, and my
fellow- Apostles. And ye know that Pilate could not have written to the
Government any thing which did not take place and he saw. with his
own eyes : but that which did take place and was done in reality, the 15
same he wrote and made known. And those who watched the sepul-
chre were witnesses also of those things which took place there;
they became like dead men : andwhen those watchers were questioned
by Pilate, they confessed before him how large a bribe the chief
priests of the Jews had given to them, in order that they might 20
say that we, his disciples, stole away the body of Christ Behold, there-
fore, ye have heard many things, but if ye be not willing to be convinced
by those things which ye have heard, nevertheless be convinced by the
mighty works that ye see, ^AV) which are done in his name. Let not
Simon the Sorcerer deceive you, by semblances that are not real 25
which he exhibits to you ; like as to men without understanding, who
know not how to discern what they see and hear. Send, therefore,
and bring him where your whole city is assembled together, and choose
for you some sign for us to do before you, and the one whom ye see
perform that same sign, your part will be to believe in him." gg

1

39

And in the same hour they sent and fetched Simon the Sorcerer,
and the* men who were of his opinions said to him : As a man, in whom
we are confident that there is power in thee to perform any thing,
perform thou some sign before us all, and this Simon the Galilsean, who

i preacheth Christ, shall see. And as they were thus speaking to him
a dead man happened to be passing by, the son of one of the chiefi,
and well known and illustrious among them. And all of them being
assembled together said to him : The one of you that shall restore to life
this dead man, he is true, and to be belieyed and accepted, and we will

1^ all follow him in eyery thing that he saith to us. And they said to Simon
the Sorcerer, Because thou hast been here before Simon the Galilsean,
and we have known thee before him, exhibit thou first the power
which accompanieth thee. But Simon hesitatingly drew near to the
dead man, and they set down the bier before him ; and he looked to

^^ the right hand and to the left, and gazed up to heaven, saying many
words : some of them he spake aloud, and some of them secretly and
not aloud. And he waited a long while and nothing took place, and
nothing was done, and the dead man was lying upon his bier. And
in the same hour Simon Cephas drew near to him that was dead

^^ with confidence, and cried aloud before all the assembly which was
standing there: In the name of Jesus Christ, whom the Jews
crucified at Jerusalem, and whom we preach, rise up from thence ;
( ^ ) and immediately, as the word of Simon was spoken, he that
was dead revived and rose up from the bier. And all the people

^^ saw and marvelled. And they said to Simon : Christ, whom thou
preachest, is true : and many cried out and said. Let Simon the Sor-
cerer and deceiver of us all be stoned. But Simon, by reason that
every one was running to see the dead man who was come to life again,
escaped firom them from one street to another, and from house to

30 house, and fell not into their hands on that day.

40

But the whole city took Simon Cephas and they received him gladly
and with loye : and he ceased not to perform signs and wonders in
the name of Christ, and many believed in him. But Cuprinus, the
father of him who was restored to life conducted Simon Cephas with
him to his house, and received him in a proper manner, while he and 6
all his household believed in Christ, that he is the son of the living
God. And many of the Jews and of the Pagans became disciples there.
And when there was great rejoicing at his doctzine, he built a church
there in Borne and in the neighbouring cities, and in all the villages
of the people of Italy ; and he ministered there in the office of Guide 10
and*Buler twenty-five years.

And after these years Nero Csesar seized him, and bound him in
prison : and he knew that he would crucify him, so he called Ansus,
[Lintu] the Deacon, and made him Bishop in his own stead in Rome.
And these things Simon himself spake, and the other remaining things is
also which he had, he commanded Ansus [Linus] to teach before the
people, saying to him. Besides the New Testament and the Old, let
there not be read any ttung else before the people, which is not right.
When therefore Caesar had given orders that Simcm should be cru-
cified with lus head downwards, as he had himself requested of CsBsar, 20
and that Paul's head ( Kla ) should be taken off, there was great
trouble amcmg the people, and bitter grief in all the Chun^,
because they had been deprived of the sight of the Apostles. Aj»d
Isus [Idntis] the Guide arose and took up their bodies by night and
buried them with great honour, and a house of assembly for many ss
was made there. And at that time, as if by the judgment of righteous-
ness, Nero abandoned lus empire and fled, and there was a short
cessation from the persecution which Nero Csesar had raised against
them. And many years after the great crowning of the Apostles who
had departed out of the world, while the Hand of Priesthood was ^q

41

proceeding in all Rome and in all Italy^ it happened then that there
was a great famine in the city of Rome.

HERE ENDETH THE DOCTRINE OF SIMON CEPHAS.

THE ACTS OP SHARBIL, WHO HAD BEEN THE HIGH PRIEST OF
IDOLS, AND WAS CONVERTED TO THE CONFESSION OP
THE CHRISTIAN RELIGION IN CHRIST.

In the fifteenth year of the Autocrat Trajan CaBsar, and in the third

10 year of the reign of King Abgar the seventh, which is the year four
hundred and sixteen of the kingdom of Alexander, King of the Grreeks,
and during the high-priesthood of Sharbil and of Barsamya, %ajan
Caesar gave command to the Governors of the countries of his dominions,
that sacrifices and libations should be increased in all the cities of their

15 administration, and that those who did not sacrifice should be arrested
and be delivered over to stripes and lacerations, and to bitter inflic-
tions of all kinds of tortures, and should afterwards receive the sentence
of death by the sword. And when this edict arrived at the city
of Edessa of the Parthians, it was the great (^aDo) festival on the eighth

20 of Nisan, on the third day of the week. The whole city was assembled
together near the great altar which is in the middle of the city opposite
the ofiice of records, all the gods having been brought together, and
been decorated, and set up in honor, both Nebu and Bel together with
their companions. And all the high-priests were offering sweet incense

25 and libations, and the odour of the sacrifices was diffiising itself, and sheep

and oxen were being slaughtered, and the voice of the harp and the

tabor was heard in the whole of the city. But Sharbil was the chief

and ruler of all the priests, and he was greatly honoured above all his

fellows, and he was clad in splendid and magnificent vestments, and a

30 headband which was embossed with figures of gold was set upon his

M

42

headj and at the intimation of his word every thing that he ordered
was done. And Abgar the Idng^ son of the gods, was standing at the
head of the people ; and they were obedient to Sharbil, because he
drew nearer to all the gods than any of his fellows^ as being also the one
who returned an answer to every man according to what he heard from 5
the gods. And while these things were being done by the command
of the king, Barsamya, the Bishop of the Christians, went up to
Sharbil^ he and Tiridath the presbyter and Shalula the deacon, and he
said to Sharbil, the great high-priest : Christ the King, to whom be-
long heaven and earth, will require at thy hands all these souls 10
against which thou sinnest and leadest them astray, and tumest them
away from the God of verity and truth, to idols which are made and
deceitAil, that are not able to do any thing with their hands. Neither
dost thou spare thine own soul which is perishing firom the true life of
God; and thou declarest to this same people that the diunb idols talk ^^
with thee, and thou approachest thine ear to them one after another, as if
thou heardest something from them, and sayest to this (.^q) people :
The Gt)d Nebu commanded me to wy to yoq, ' On account of your
sacrifices and your oblfMions I cause peace in this your country.* And
Bel saith, ' I cause great plenty in your land,' and those who listen to 20.
thee do not discern that thou art deceiving them greatly, because " they
have a mouth and they speak not, and eyes have they and they see not with
them," which same you support, and it is not they which support
you, as ye suppose ; you abo set tables before them, and it is not they
which supply you. Now therefore be persuaded by me as to what I say 25
to thee and advise thee« K thou be willing to hear me, abandon idols
which are made, and worship God the Maker of all things^ and his Son
Jesus Christ Let it not be that thou be ashamed of him, and worship him
not, because he took upon him flesh, was made man, and was stretched
out upon the cross of death : for all these tiui:^ which he endured, it 30

43

was for the sake of the salvation of men, and for the sake of their
deliverance. For he who put on flesh is God, the Son of God,
Son of the essence of liis Father, and Son of the nature of him who
begat him ; for he is the adorable brightness of lus Godhead and the
5 glorious manifestation of his majesty, he also has existed with his
Father from eternity and for ever, his arm, and his right hand,
and his power, and his wisdom, and his might, and the living Spirit,
which is from him, the propitiator and sanctifier of all who worship
him. Which things Palut taught us, whom thy reverence is ac-

10 quainted with, and thou knowest that Palut was the disciple of Addaeus
the Apostle. King Abgar also, who was older than this Abgar, who
worshippeth idols as well as thou, he too believed in Christ the King,
the Son of him whom thou callest Lord of all the gods. For it is
commanded to Christians that they should not worship any thing

15 that is made and is a creature and in its nature is not God :
like as ye worship idols made by men, who themselves (^^) also
are made and ^re creatures. Be persuaded, therefore, by these
things which I have said to thee, because they are the faith of the
Church ; for I know that all this people looketh up to thee, and I

20 Am certain that if thou be persuaded, many also will be persuaded
with thee.

Sharbil said to him. Very acceptable unto me are these words of thine
which thou hast spoken before me, and they are greatly accepted by
me. But I know that I am lost from all these things, and there

25 is no longer for me any remedy ; and now that hope is cut off from me,
why weariest thou thyself about an obscure dead man, for whose
death there is no hope of resurrection: for I have been slain by
paganism and am become a dead corpse of the evil one : in sacrifices and
libations of deceit have I consumed all the days of my life.

80 And when Barsamya the Bishop heard these things, he fell down

44

at his feet and said to him^ There is hope for the penitent^ and healing
for those that are wounded. I will be surety to thee for the abun-
dant mercies of the Son Christy that he will forgive thee all that thou
hast sinned against him^ in that thou hast worshipped and honoured his
creatures instead of himself; for that gracious one who extended 5
himself upon the cross of deaths will not withhold his grace from
souls which are convinced and flee for succour to his favour which is
over us : like as he did towards the thief^ he is able to do towards
thee^ and also towards those who are like thee. Sharbil said^ Thou^
like a skilful physician, who suffers pain himself at the pain of the 10
afflicted^ hast done well in being careful about me. But nowj because
it is the festival to day of this people — of every one — I am not
able to go down with thee to day to the church; depart^ go thou
down with honour, and to morrow at night I will come down to thee.
Henceforth I have renounced for myself the gods which are made, 15
and I will <;onfess the Lord Christ, the maker of all men.

And the day after, Sharbil arose and went down (casn) to Barsamya by
night, he and his sister Babai, and he was received by the whole Church :
and he said to them, Offer prayers and supplications for me, that Christ
may forgive me all that I have sinned against him, during all this long 20
period of years. And because they were aJ&aid of the persecutors,
they gave him the seal of salvation, as he made his confession of
belief in the Father, and in the Son, and in the Spirit of holiness.

And when the whole city had heard that he was gone down to the
church, there began to be a commotion among the multitude, and they 26
arose and went down to him, and saw him clad in the fashion of the Chris-
tians. And he said to them. May the Son Christ forgive me all the sins
that I have sinned against you, and all which I have declared to you that
the gods spake to me, when they did not speak : and inasmuch I have
been to you an abominable cause, may I be to you now a good cause ; 50

45

instead of the idols made with hands which ye once did worship^ may ye
henceforth worship God the maker of all things. And when they had
heard these things, there remained with him a great multitude of men
and of women, and Labu also, and Uafsai, and Barcalba, and Avida,
5 chief persons of the city, they said to Sharbil all of them. Henceforth
we also renounce whatsoever thou hast renounced, and we confess
Christ the King, whom thou hast confessed*

But Lysanias, the judge of the country, when he had heard that
Sharbil had done this, sent by night, and took him away from the

10 Church, and many Christians went up with him : and he sat down to
hear him and to judge him, before the altar which is in the middle of the
city, where he was sacrificing to the gods; and he said to him. Where-
fore hast thou renounced the gods whom thou formerly didst worship
and offer sacrifice to them, and hadst been made high priest to them,

15 and behold, to-day thou confessest Christ, whom thou didst deny
of old. For see how those Christians, to whom (om) thou art gone,
renounce not any thing in which they stand, like as thou hast re-
nounced that in which wast bom. If thou believe the gods to be true,
why hast thou renounced them to-day? but if thou believe them

^^ not, as thou declarest respecting them, why didst thou sacrifice to
them and worship them ? Sharbil said. When I was blind in my mind,
I worshipped that which I knew not ; but to-day, because I have
obtained the clear eyes of the mind, there is no ground for me hence-
forth to stumble at carved stones, or that I should any longer be the

25 cause of stumbling to others. For to him whose eyes be open, it is
a great disgrace to go and fall into the pit of destruction. The judge
said. Because thou hast been high priest of the gods who ought to
be honoured, and hast been partaker of the mystery*of those, whom
the mighty emperors worship, I will have patience with thee, in order

30 that thou mayest be persuaded by me not to turn away from the
service of the gods ; but if thou wilt not be persuaded by me, I swear

N

46

by the same gods whom thou hast renounced, that I will punish thee in
the same manner as a man guilty of murder, and will take vengeance
on thee for the violence done to the gods, against whom thou hast
rebelled and renounced them, as well as for the insult with which thou
hast insulted them, nor will I omit to inflict upon thee every kind 5
of torture ; and like as thy honour formerly was great, so also will I
make thy disgrace great this day,

Sharbil said, Neither shall I be content for thee to look upon
me as of old, when I worshipped gods made with hands. But
look thou upon me to-day, and interrogate me as a Christian lO
man, who renounceth idols, and confesseth Christ the King. The
judge said. How is it that thou art not afraid of the emperors, nor
whamed of saying before those who are listening to thy trial, ' I am a
Christian V But confess that thou wilt sacrifice to the gods according
to thy former custom, so that thy honour may be great (iao) like it 15
formerly was: lest I make all those, who have believed like thyself, to
tremble at thee, Sharbil said, I fear the King of kings, but of any
king of earth I am not a&aid, nor of thy threats regarding me, which
lo ! thou denouncest against the worshippers of Christ, in whom I made
my confession yesterday, and lo, to-day for his sake I am tried, like 20
as he also was brought to judgment for the sake of sinilers who resemble
me. The judge said, Even although thou wilt not spare thyself, still I
spare thee, by refraining from cutting off those hands of thine, with
which thou hast placed incense before the gods, and from stopping
with thy blood those ears of thine with which thou hast heard their 25
mysteries, and that tongue of thine which has declared and explained
to us their secret things. Behold I fear them and spare thee ; but
if thou continue' thus, may those gods be witness against me, that I
will not spare thee.

Sharbil said. Thou, as a man who fearest the emperors and art ^o
afraid of idols, spare thou me not For I know not what thou

47

sayest: on this account also my mind is not moved nor troubled
by these things which thou sayest, for through thy judgments
shall all those, who will not worship any thing which is not god in its
own nature, escape the judgment to come. The judge said. Let

5 him be scourged with thongs, because he has had the daring to
answer me thus, and has withstood the edict of the emperors, nor
has he regarded the honour with which the gods honoured him,
because, lo, he has renoimced them. And he was scourged of ten,
who seized him according to the command of the judge.

10 Sharbil said. Thou art not aware of the torment of the justice of the
world to come : for thou must cease, and thy judgments also will pass
away, but justice will not pass away, nor will its vengeance end.
The judge said. Thou art so drunken with this same Christianity, that
thou dost not even know before whom thou art being judged, and by

15 whom thou art scourged, — ^by those who formerly honoured thee, and
paid adoration to thy office of high-priest (jjfio) to the gods. Why
dost thou hate honour and love this disgrace? For although thou
speakest unlawfully, nevertheless I am not able to turn aside from the
emperor*s laws. Sharbil said, As thou lookest that thou mayest

20 not transgress the laws of the emperors, and if indeed thou do transgress,
thou knowest what order they will give against thee, so I also look
that I may not turn aside from the law of Him who said, ' Thou shalt
not worship any image, nor any similitude,* and on this account I vnll
not sacrifice to made idols. For sufficient is the period that I sacri-

25 ficedto them when I was in ignorance. The judge said. Bring not upon
thyself judgment in addition to that judgment in which thou already
standest : it is sufficient for thee that thou hast said, * I will not sacrifice.'
Be not audacious and insult the gods by calling them made idols, whom
even the emperors honour. Sharbil said. If, on behalf of the em-

30 perors who are far away, and are not near, nor aware of those who

48

slight their commands^ thou hiddest me to sacrifice ; why biddest thou
me to sacrifice on behalf of idols who are present and are seen^ but
themselves see not ? And by this thou hast declared before all thy
Ofiicials^ that because ' they have mouths and they speak not/ thou art
become an advocate on their behalf, which * they who made them will be 5
like to them ; and every one who trusteth upon them/ like thee. The
judge said. It was not for this purpose that thou wast called before me,
that instead of the honour which is due, thou shouldest insult the
emperors ; yet draw near to the gods and sacrifice, and spare thyself,
oh self-reviler. 10

Sharbil said, Why is it requisite that thou shouldest ask me
many questions after that which I have said to thee — ^*I will not
sacrifice,' and thou hast called me a self-reviler? Would indeed that
from my childhood I had had this mind, and had thus reviled my
own soul which was perishing. The judge said, {\^) Hang him up 15
and tear his sides with combs. And when he was thus torn, he cried
out and said. For Christ's sake, who has caused his light to shine
secretly into the darkness of my mind. — ^And after he had thus spoken,
the judge again commanded him to be torn with the combs, on his face.

Sharbil said. It is better that thou shouldest torture me here because ^0
I will not sacrifice, than that I should be condemned there for
having sacrificed to the work of men's hands. The judge said. Let
his body be bent backwards, and let straps be bound upon his hands
and his feet, and when he has been bent backwards, let him be
scourged upon his belly. And they scourged him in this manner 25
according to the command of the judge. Then he ordered him to be
taken up to the prison and cast into a dark pit. And the executioners
and the Christians who came up with him from the church, carried
him, because he was not able to walk upon his feet, on account of
his being bent backwards ; and he was in the prison many days. 30

49

But on the second of Ilul, on the third day of the week, the judge
arose and went down to his judgment-hall by night, and all his
Officials were with him, and he commanded the keeper of the prison,
and they brought him before him, and the judge said to him, Thou
5 hast been in the prison this length of time, what is thy determination
touching those things about which thou hast been interrogated before
me ? art thou persuaded to minister to the gods according to thy former
custom, agreeably to the edict of the emperors ? Sharbil said. This has
been my determination in the prison, that what I had begun before

10 thee, the same will I complete even to the end: nor will I belie my
word, for I will never again confess the idols, which I have re-
nounced, nor will I renounce Christ the King, whom I have confessed.
The judge said, Hang him up by his right hand, because he has
withdrawn it from the gods, that he may not again offer incense with

15 it, until (i) his hand with which he ministered to the gods be dis-
jointed, because he persists in that one saying of his. And while he
was hanging by his hand they questioned him and said to him
Wilt thou comply and sacrifice to the gods ? But he was not able
to return them an answer, on accoimt of the dislocation of his arm

20 Then the judge gave orders, and they loosed him and took him down.
But he was not able to bring his arm up to his side imtil the execu-
tioners had pressed it and brought it up to his side.

The judge said. Put on incense, and go whither thou desirest, and
no one shall compel thee to become high-priest again. But if thou

25 wilt not do so, I vnll shew thee bitterer tortures than these. Sharbil
said, Gods, which made not the heaven and earth, may they perish
from under these heavens. But thou, menace not with words of threat-
ening, but, instead of words, shew upon me the deeds of threats, so
that I may not hear thee again make mention of the name of gods

30 accursed. The judge said. Let him be burnt with the cautery of bitter

50

fire between his eyes and upon his cheeks. And the executioners did so
until the stench of the cautery rose in smoke in the midst of the judgment
hall, but he would not sacrifice,

Sharbil said. Thou hast thyself heard &om me what I said to thee ;
that thou art not aware of the smoke of the tribulation of the fire which 5
is prepared for those who, like thee, confess idols made by hands, and
deny the living God, after thy fashion. The judge said. Who taught
thee to say all these things before me in this manner — a man who
wast once a friend of the gods and an enemy of Christ ? for lo, now thou
art become his advocate. Sharbil said, Christ in whom I have confessed, 10
he it is that taught me to speak thus, for he needeth not that I should
be his advocate, because his mercies are eloquent advocates for guilty
men such as I am, they also are availing to plead on my behalf, at
that day on which the eternal sentences will be passed. The judge said.
Let him be hanged up (f<li), and let him be torn with combs upon his 15
former woimds; let also salt and vinegar be rubbed into the wounds
upon his sides. Then he said to him. Renounce not the gods in whom thou
once confessedst. Sharbil said. Spare me again from saying that there
be gods, and powers, and fates, and nativities : but I confess one God
who made the heaven and earth, and the seas, and every thing that there- 20
in is; and the Son, who of him is Christ the King. The judge
said. It is not about this thou art interrogated before me, as to what
is the belief of the Christians, in which thou hast confessed, but about
that which I spake to thee, that thou shouldest not renoimce those
gods to whom thou wast made high-priest. 25

Sharbil said, Where is thy wisdom, and that of the emperors in whom
thou pridest thyself? because ye worship the work of the hands of
artificers and confess them, but the artificers themselves, who made
these idols, ye insult by the burdens and the imposts which ye lay upon
them. The artificer standeth up in thy presence to do honour to thee.

51

and thou standest up before the artificer's work and doest honour
to it, and bowest down to it. The judge said, Thou art not the person
to inquire into these things, but art thyself to be strictly inquired into, as
to the cause why thou hast renounced the gods, and refusest to ofier
^ incense to them like thy fellow high-priests. Sharbil said, Death on
account of this is true life, for those who confess Christ the King ;
them also will he confess before his glorious Father, The judge said,
Let candles of fire be brought, and let them be passed round about
his face and the sides of his wounds : and they did so a great while.
10 Sharbil said. It is well that thou bumest me with this fire, in order
that I may escape " from that fire which is not quenched, and the worm
that dieth not," which is denounced against those [who worship things
made instead of the Maker ; for it is commanded to the Christians not
to honour and worship any thing except Him who, in his own nature,
^^ is God most high (ai); for whatsoever is made and created ought to
worship its maker, and is not to be worshipped together with its creator
as thou supposest. The governor said. This is not what the emperors
commanded me to inquire at thy hands, whether there be judgment
and vengeance after the death of men ; nor do I care about this, whether
2Q that which is made is to be honoured or not to be honoured : as for
myself, what the emperors commanded me is tliis: that whosoever
will not sacrifice to the gods, and ofier incense to them, I should
employ against him stripes, and combs, and keen edged swords.

Sharbil said. The kings of this world have perception of this world
2- only, but the King of all kings, he hath revealed and shewn to us that
there is another world, and a future judgment, in which a recompense
will be made between those who have served God, and those who
have not served him nor confessed him: for this reason I cry
aloud, that I will not sacrifice to idols again, and I will not ofier
OQ oblations to devils, and I will not honour evil spirits. The judge

52

said, Let nails of iron be driven in between the eyes of the rebel, *
and let him go to that world which he is looking for, like one
that dealeth in fables. And the execntioners'did so to him while the
sound of the knocking of the nails was heard which were driven into
him sharply. 5

Shaxbil said. Thou hast driven in nails between my eyes, in the same
manner as nails were driven into the hands of that glorious architect of
the creation, and on account of this all natures of the creation trembled
and quaked at that time. For these tortures, which, lo ! thou art inflict-
ing upon me are nothing with respect to that future judgment : for jg
" they whose ways are always loose, because they have not the judgment
of God before their eyes," on this account do not even confess that there
is a God, neither will he confess them. The judge said, Thou sayest
in words, (a^) that there is a judgment but I will shew to thee in
deeds, that instead of that judgment which is to come, thou may est trem- 15
ble and be afraid of this which is before thine eyes, in which, behold,
thou now standest, and mayest not multiply thy speech before me. Shar-
bil said, He who desire th to set God before his eyes in secret, God him-
self is at his right hand, I, also, am not afraid of thy threats of torture
with which thou menacest me and triest to terrify me. The judge 20
said. Let Christ, whom thou hast confessed, deliver thee from all the
tortures which I have inflicted upon thee, and am about still to inflict on
thee, and let him shew his deliverance towards thee openly, and save
thee out of my hands. Sharbil said. The true deliverance of Christ
towards me is this, — ^the secret power which he has bestowed upon me to 25
endure whatsoever tortures thou hast inflicted upon me, and whatsoever
thou hast settled in thy mind to inflict upon me further ; and although
thou hast well seen this, thou hast not been willing to believe my
word. The judge said. Take him away from my presence, and let
him be hanged upon a tree, turned vrith his head downwards, and let 39

53

Tiim be beaten with whips while he is hanging ; and the executioners
did so at the door of the judgment hall.

Then the governor commanded^ and they brought him up before him
and he said to him. Offer sacrifice to the gods, and perform the will of
5 the emperors, thou high-priest, that hatest honour and lovest disgrace
instead. Sharbil said, Why dost thou repeat thy words again, and
command me to sacrifice, after having oftentimes heard from me that
I will never sacrifice again ? For it was not any force of the Christians
that withheld me &om sacrifices, but their truth ; this has delivered

10 me from the error of paganism. The judge said. Let him be thrown into
a chest of iron like a murderer, and let him be scourged with thongs
like a malefactor ; and the executioners did so, until there remained not
a sound place on him.

Sharbil said. These tortures, which thou supposest to be bitter,

15 out of the midst of their bitterness (:|i) spring up for me foun-
tains of deliverance and mercies on the day of the eternal sentences.
The governor said. Let small and round pieces of wood be placed
between the fingers of his hands, and let them squeeze upon them
bitterly ; and they did so to him, imtil the blood came out [from under

20 the nails] of his fingers.

Sharbil said. If thine eye be not yet satisfied with the tortures
of my body, add still to its tortures whatsoever thou desirest The
judge said. Let the fingers of his hands be loosed, and make him
sit upon the ground, and bind his hands upon his knees, and place a

25 piece of wood under his knees, and let it pass over the bands
of his hands, and hang him up by his feet, when bent, with his
head downwards ; and let him be scourged with thongs ; and they
did so to him.

Sharbil said. Those who fight against God cannot be victorious,

30 neither can they be condemned whose confidence is God; and for this

54

reason I say that " neither fire, nor sword, nor death, nor life, nor
height, nor depth, are able to separate my heart from the love of God
which is in our Lord Jesus Christ.** The judge said. Make hot a ball
of lead and brass, and place it under his armpits ; and they did so,
even till the top of his ribs became visible. 5

Sharbil said. These tortures of thine against me are too little for thy
rage against me, unless thy rage were little and thy tortures were great.
The judge said. Thou vnlt not hurry me by these things which thou
sayest, for I have room in my mind [to have patience with thee, and to see
every evil, and hateful, and bitter thing that I shall exhibit in the torture 10
of thy body, because thou wilt not comply and sacrifice to the gods whom
thou once didst worship. Sharbil said. Those things which I have said
and repeated before thee thou knowest not in thine unbelief, how] to
hearken to them, how then supposest thou that thou knowest what
things are in my mind? The judge said, The changes of words {aii) 15
which thou utterestvnll not help thee, but will rather increase the afflic-
tions upon thee manifold. Sharbil said. If one of the stories of one of thy
gods be believed by thee, it is a shame to say how it is ; for one had
intercourse with boys, which is not right, and another fell in love vdth
a virgin who took refrige in a tree, as your shameful stories tell. The 20
judge said. This fellow, who formerly honoured the gods, but now is
turned and has reviled them, and has not been afraid, who likewise has
despised the edict of the emperors and not trembled, set him to stand
upon a gridiron heated vdth fire ; and the executioners did so, until the
under part of his feet was burnt. 25

Sharbil said. If thy rage is excited at the mention of the abominable
and indecent stories of thy gods, how much more oughtest thou
to be ashamed of their acts ? For, behold, were a man to do what
one of thy gods doeth, and they were to bring him before thee, thou
wouldest pass sentence of death upon him. The judge said, I vnllso

55

take vengeance upon thee to-day for thy blasphemy against the
gods, and thine audacity in insulting even the emperors, nor will
I leave thee alone until thou [offer incense to them, according to
thy former custom.

5 Sharbil said. Stand therefore by thy threats and belie not thyself,
but shew towards me in deeds that power which the emperors
have given to thee, nor disgrace the emperors by thine own false-
hood, and be also despised thyselfj in the eyes of thine own Offi-
cials. The judge said. Thy blasphemy against the gods, and thine

10 insolence towards the Emperors, have brought upon thee these tortures
in which thou now standest ; and if thou add further to thine insolence,
afBictions which are bitterer than these shall be further added upon
thee. Sharbil said. Thou hast the authority as judge : do whatsoever
thou wishest, and spare not. The judge said. He that hath not spared

15 his own body from enduring these tortures, how can he be afraid or be
ashamed (qj) of obeying the conunand of the emperors ? Sharbil said,
Thou hast well said that I am not ashamed, because near at hand is
he that justifieth me, and my whole mind is caught up in rapture towards
him. For because I formerly offended him by the sacrifices of idols, I

20 am trying to appease him to-day by the afflictions of my own person ;
for my mind is carried away captive to God who became man. The
judge said. It is a captive, then, that I am interrogating, and a madman
without sense, and, lo, I am talking with a dead man who is burnt
already* Sharbil said. If thou believe that I am mad, question me

25 no further, for it is a madman that is interrogated, for, rather, I am a
dead man who is burnt, as thou hast said. The judge said. How can I
count thee a dead man, for lo ! thou hast just cried aloud, I will not offer
sacrifice. Sharbil said. Even I know not how to return an answer to thee
who hast called me a dead man, and comestback and interrogatest me like

30 one that is aUve. The judge said. Rightly I have called thee a dead man.

56

because thy feet are burnt and thou carest not for it ; and thy face is
scorched and thou boldest thy peace; and nails are knocked in between
thine eyes and thou takest no account of it ; thy ribs also are seen be-
tween the wounds and thou revilest the emperors ; and thy whole body is
torn to pieces and wounded with stripes, and still thou blasphemest the 5
gods ; and because thou hatest thy body, lo ! thou sayest whatsoever
pleaseth thee. Sharbil said. If thou call me audacious because I have
endure.d these things, for thyself who hast inflicted them upon me, it is
right that thou shouldest be called a murderer in thy acts and a blasphemer
in thy words. The judge said, Behold, thou hast insulted the emperors and 10
the gods as well, and, lo ! now thou insultest me too, in order that I may
doom thee to death speedily ; but instead of this which thou lookest .
for, I am ready to inflict upon thee yet bitter and severe tortures.
Sharbil said, Tliou knowest that which I have said to thee many times ;
Instead of denunciations and threats, exhibit upon me the act of the 15
threat (vi) ^ order that thou mayest be known to do the vrill of the
emperors. The judge said. Let him be torn with the combs upon his
legs and the sides of his thighs ; and the executioners did so until his
blood ran down and fell upon the ground.

Sharbil said. Well is it that thou treatest me thus, because I have 20
heard that one of the Doctors of the Church has said, " The scars,
indeed, of my body — that I may come to the resurrection from the
dead :" and I, who was an obscure dead man, lo ! thy tortures raise me
up again. The judge said. Let him be torn on his face ; because he
is not ashamed of the nails which are driven in between his eyes, and 26
they tare him upon his cheeks, and between the nails which were
driven into them,

Sharbil said, I will not obey the emperors, who command that to be
worshipped and honoured which is not of its own nature, God;
neither is God in its nature, but is the work of him that made it The 30

57

judge said. Like as the emperors worship^ so also worship thou ; and as
the judges honour^ so also honour thou.

Sharbil said. Even although I insult that which, being the work of
men, has no sense or perception of any thing, yet insult not thou
5 God, the maker of all things, and worship together with him that
which is not of him, and is foreign to his nature. The judge said.
Does your doctrine teach you thus, that you shall insult even the
luminaries which give light to all sides of the earth ? Sharbil said.
Although it be not written for us that we shall insult them, stiU it is

1 written for us that we should not worship them nor honour them, because
they are things made : for this were a bitter evil that any thing made
should be worshipped together with its maker ; it is also an insult
to the Maker that his creatures should be honoured together with
himself. The judge said, Christ, whom thou confessest, was hanged on

1^ a tree; upon a tree also I will hang thee like thy master. And they
hanged him upon a tree a long while.

Sharbil said, Christ, whom, lo ! thou mockest, see ( au ) how
thy many gods stood not before him : for behold ! they are despised
and neglected and are made a laughing-stock and a jest to those

20 who formerly bowed down to them. The judge said. How is it that
thou renouncest the gods and confessest Christ, who was hanged
on a tree ? Sharbil said. The great glory of Christians is the cross
of Christ ; because through it was effected deliverance of salvation for
all those who worship him, and through it they have acquired that clear

25 sight, which keeps them from worshipping creatures together with the
Creator. The governor said. Let thy glorying in the cross be kept within
thy heart, and by thy hands let incense be offered to the gods. Sharbil
said. Those who have obtained deliverance through the cross cannot
any more worship the idols of error which are made with hands; for crea-

30 ture cannot worship creature, because it also ought to worship him who

58

made it^ and it is an insult to its maker that it should be worshipped to-
gether with its maker^ as I have said before* The Grovemor said^ Let thy
books alone which have taught thee this^ and do thou the commandment
of the emperors^ that thou die not by the emperors' law. Sharbil said^
Is this the righteousness of the emperors in whom thou pridest thyself, 5
that we should abandon the law of God and keep their laws ? The gover-
nor said} The citation of the books in which thou belieyest, and from
which thou hast quoted, these have placed thee in these afflictions ; for
if thou hadst offered incense to the gods, great would have been thine
honour, like it formerly was, as being high-priest of the gods. Sharbil 1
said, To thine infidel heart these things seem as if they were afflictions,
but to the true heart affliction begetteth patience, and from the same
is experience, and from experience is the hope of confession. The
Governor said. Hang him up and tear him with combs upon his
former wounds. And through the fury of the judge towards the 15
executioners, his bowels (jLl) were near being seen; and in order
that he might not die under the combs, and escape from still further
tortures, he gave orders, and they took him down.

And when the judge saw that he was become silent, and was not able
to return him any fruilier answer, he refrained from him a little, until 20
his soul returned unto him again. Sharbil said. Why hast thou spared
me even this little time, and deprived me of the gain of martyrdom ?
The governor said, I have not spared thee at all, but I have refrained
a little because thy silence made me cease awhile ; and if I were able
to exceed the laws of the emperors, I should be pleased to 25
torture thee, in order that I may further take vengeance upon thee for
thine insult towards the gods ; for in despising me thou hast despised
the gods, and I also have endured thee and tortured thee thus, like
a man who so deserves it.

And the judge gave orders, and the curtain fell suddenly before him 30

59

for a short time^ and he made ready and settled the sentence which he
was to give against him publicly. And suddenly the curtain was
opened again^ and the judge cried aloud and said^ This Sharbil^ who
was formerly high-priest of the gods, but has turned, and this day
5 renounced the gods, and cried aloud, I am a Christian, and has not been
afraid of the gods, but has insulted them, and further, has had no fear
of the emperors' edict, whom I commanded to offer sacrifice to the gods
according to his former practice, and he has not offered sacrifice, but
also kcu greatly insulted them : I have looked and seen that a

10 man who doeth these things, it is right that no mercy should be
shewed towards him, eyen were he to sacrifice : and it is not right that
he shoidd any longer behold his lords' sun, because he has slighted
their laws ; I have order that, according to the law of the emperors,
a strap be cast into the mouth of this insulter, as if it were

15 the mouth of a murderer, and that he should be taken outside
the city of the Emperors with haste, like one who has insulted the
lords of the city and the gods who preside over it : I give sentence
that he be sawn with a saw of wood, and when (09) he is near to die,
then his head be taken off by the sword of the slayers.

20 And at the same moment the strap was suddenly thrust into
his mouth, and the executioners seized him, made him run quickly
upon his feet which had been burnt, and they took him outside
the city, while the people were running after him. They also had
stood and looked on at his trial all day, and wondered how he had

25 had no suffering under his afflictions : for his countenance, which was
cheerful, testified to the joy of his heart. And when the executioners
arrived at the place where he was to receive the punishment of death,
the people of the city also were with them to see if they did according
as the judge had ordered, and to hear what Sharbil might say at

30 that time, in order that they might inform the judge of the country.

60

And they gave him wine to drink, as is the custom for the murderers
to drink, and he said to them, I will not drink, because I desire to feel
the saw with which ye saw me, as well as the sword which ye
pass over my neck ; but instead of this ynne which wtH. not help me,
grant me a little time to pray while ye stand. And he stood up and 5
looked towards the east, and lifted up his voice and said. Forgive
me, O Christ, all that I have sinned against thee, all by which I have
made thee angry in the polluted sacrifices of dead idols ; spare also all
my life, and deliver me from the judgment to come, and be merciful to
me as thou wast mercifiil to the thief, receive me also like those peni- 10
tents who repent and are turned to thee, and thou art turned to them :
and because I entered into thy vineyard at the eleventh hour, instead
of judgment, deliver me from justice : let thy death for the sake of
sinners, raise up my dead body on the day of thy coming.

And when the Sharirs of the city heard these things, they were 16
angry against the executioners for having given him leave to pray.
And while the nails were standing which had been driven in be-
tween his eyes, and his ribs were to be seen between the woimds
of the combs; and from his burnt sides and (Kta^) the soles of
his feet which were scorched and burnt, as well as from the wounds 20
of his face, and his sides, and his thighs, and his legs, the blood was
running and dropping dovm on the ground ; they brought the car-
penter's instruments, and thrust him into a wooden vice, and pressed
it upon him imtil the bones of his joints creaked from the pressure :
then they put upon him a saw of iron and began to saw him asunder : 25
and when he was at the point to die, because the saw had nearly
reached his mouth, they smote him vrith the sword and took off his
head while he was still squeezed down in the vice.

And his sister Babai drew near and spread out her skirts and caught his
blood, and she said to him. May my spirit be united with thy spirit 3Q

61

near Christ whom thou hast known and believed. And the Sharirs
of the city ran and went Tip and made known to the judge what things
Sharbil had uttered in his prayer^ and how his sister had caught his
blood ; and the judge commanded them to return and tell the execu-

5 tioners, that in the same place in which she had caught the blood of
her brother, she also should receive the pimishment of death. And
the executioners laid hold upon her, and every one of them on his own
part tortured her ; and while she was carrying her brother's blood, her
soul took its flight from her, and they mingled her blood with his.

10 And when the executioners were entered into the city, the brethren
and some young men ran and stole away the dead bodies of them
both, and they laid them in the sepulchre of the father of Abshe-
lama the bishop, on the fifth of Ilul, aijd on the sixth day of the
week.

15 I wrote these acts on paper, I, Marinus, and Anatolus, the
notaries ; and we placed them in the archives of the city, where the
charters of the kings are placed.

But this Barsamya, the bishop, converted Sharbil the high-priest. But
he lived in the days of Binus, [Fabianus] bishop of Rome, in whose days

20 the whole ( .909 ) people of Rome assembled themselves together and
cried out to the Praetor of their city, and said to him. There are too many
strangers in this our city, and they cause the famine and the dearer
price of every thing : we therefore intreat thee to order them to depart
out of the city. And when he had given the order for them to depart

2S out of the city, these strangers assembled themselves together and said

to the PrsBtor, We beseech thee, my lord, command also that the bones of

our dead may also go out with us ; and he commanded them to take

the bones of their dead, and to depart ; and all the strangers assembled

themselves together to take the bones of Simon Cephas and of Paul, the

80 Apostles ; and the people of Rome said to them. We will not give you the

B

62

bones of the Apostles : and the strangers said to them^ Learn and see that
Simon^ who is called Cephas^ is of Bethsaida of Galilee^ and Paul^ the
Apostle^ is of Tarsus^ a city of Cilicia. And when the people of Rome
knew that the matter was so^ then they let them alone. And when they
took them up and were removing them firom their places^ at the same ^
moment there was a great earthquake, and the walls of the city were
near falling down, and the city near to be overthrown ; and when the
people of Rome beheld it, they turned and intreated the strangers to re*
main in their ci^, and that the bones might be laid in their places again.
And when the bones of the Apostles were returned to their places, there ^*
was a calm, and the earthquakes ceased, and the winds became quiet,
and the air became bright, and the whole ci^ was cheerfuL And
when the Jews and Pagans saw, they ran and fell at the feet of
Fabianus, the bishop of their city, while the Jews cried out. We confess
Christ whom we crucified : He is the son of the living Grod, of whom '^
the prophets spoke in their mysteries. And the Pagans also cried
out and said to him, We renounce idols and graven images, because
there is no use in them, (a^^) and we believe in Jesus the King, the
Son of God, who is come and is about to come again ; and if there were
any other doctrines in Rome and in the whole of Italy, they also a®
renounced their doctrines, like as the Pagans had renounced, and con-
fessed the Gospel of the Apostles, which was preached in the Church,

HERE END THE ACTS OF SHARBIL THE CONFESSOR,

63

MARTYRDOM OF BARSAMYA, THE BISHOP OF THE BLESSED
^ CITY EDESSA.

In the year four hundred and sixteen of the kingdom of the Greeks,
.which is the fifteenth year of the reign of the Autocrat, our lord, Tmjan
Caesar, in the consulship of Commodus and Cyrillus, in the month Ilul,
on the fifth day of the same, the day after Lysinas, the judge of the

^^ country, had heard Sharhil the high-priest; while the judge was
sitting at his seat of judgment, the Sharirs of the city entered into his
presence, and said to him. We give information before your lordship
respecting Barsamya, the Guide of the Christians, that he went up to
Sharbil, the high-priest, as he was standing and ministering before the

15 gods, who are to be honoured, and sent and called him to him secretly :
and he spake to him out of the books which he reads in the church
of their place of assembly, and he repeated to him the faith of
the Christians, and said to him. It is not right for thee to worship
many gods, but rather one (309) God only, and his son Jesus

20 Christ : until he converted, and made him renounce the gods which
he had formerly worshipped ; and by the means of Sharbil himself
many also have been converted, and are gone down to the church, and
lo ! this day they confess Christ ; Avida also, and Nebo, and Barcalba,
and Hafsai, honourable and chief persons of the city, have yielded to

25 Sharbil in this; we, therefore, as being the Sharirs of the city,
make this known before your lordship, in order that we may not subject
ourselves to pimishment, as offenders, because we had not made known
before your lordship what things had been spoken in secret to Sharbil
by Barsamya the Guide of the Church. Now, therefore, your lordship

80 knoweth what is right to command respecting this same thing.

64

And in the same hour as the judge heard these things^ he sent the
Sharirs of the city and some of the Officials with them^ to go down to the
church and bring up Barsamya from the church. And they took him and
brought him up to the judgment-hall of the judge ; and many Christians
went up with him, saying, We also will die together with Barsamya, 5
because we also agree with him in the discipleship to which he has
also .converted Sharbil, and in whatever he has spoken to him, and in
whatever he received from him and was persuaded by him, and
was ready to die for the sake of what he heard from him. And the
Sharirs of the city went in and told the judge : — Barsamya, as thy lord- le
ship gave orders, lo ! he standeth at the door of the judgment-hall of
thy authority ; and honourable chief persons of the city, who have
been converted as well as Sharbil, behold ! they are standing by Bar-
samya and crying out. We all will die with Barsamya, who is our in-
structor and our guide ! u

And when the judge heard these things which the Sharirs of the
city said to him, he commanded them to go out and write down
(aiC») the names of the men who were crjfing out. We will die
with Barsamya. And when they went out to write down these
men, they who so cried out were too many for them, and they 20
were not able to write down their names, because they were too many
for them ; because the cry came to them from all sides, that they would
die with Barsamya for Christ's sake. And when the tumult of the
people became great, the Sharirs of the city turned back and went in
to the judge, and said to him. We are not able to write down the 26
names of the men who are crying aloud outside, because they are very
many, and cannot be numbered. And the judge commanded that
Barsamya should be taken up to the prison, in order that the people
might be dispersed which was collected together about him, lest
through the tumult of many people, there might be some trouble in 30

i

65

the city. And when he went up to the prison those remained with
him who had become disciples together with Sharbil.

And when many days were passed^ the judge rose up in the morning
and went down to his court of justice, in order that he might try Bar-
^ samya ; and the judge gave orders, and they brought him from the
prison; and he went up and stood before him; and the staff said.
Behold, he standeth^ before your lordship. The judge said, Art
thou Barsamya who hast been made Ruler and Guide of the
people of the Christians, and hast converted Sharbil, who was

10 great high-priest of the gods and worshipped them? Barsamya
said, It is I who have done this, and I do not deny it : I am also ready
to die for the sake of the truth of this. The judge said. How wast
thou not afraid of the emperors' edict, that when the emperors
give command that every one should offer sacrifice thou hast made

!•'> Sharbil the high-priest, while he was standing and sacrificing to the
gods, and offering them incense, to renoimce that which he confessed,
and to confess Christ whom he denied? (o^) Barsamya said. Inas-
much as I am become entirely a pastor of men, it was not for the sake
of those only who are found, but also for the sake of those who have

20 strayed from the fold of truth, who are made a prey for the wolves of
paganism : and had I not instructed Sharbil, his blood woidd have
been required at mine own hands, and had he not listened to me
I should have been innocent of his blood. The judge said. But now
that thou hast confessed that it was thou who madest Sharbil a

25 disciple, at thine own hands vnll I require his death; and on this
account it is right that thou shouldest be condemned before me rather
than he, because through means of thee he has been put to death by
the sad deaths of severe tortures, for having left the edict of the
emperors and having obeyed thy words. Barsamya said. Not to

30 my words was Sharbil converted, but to the word of God which

66

he spake : " Thou shalt not bow down to images and the similitudes
of men." And not I alone am content to die the death of Sharbil
for his confession in Christ, but also all the Christians, children
of the Church, likewise desire this, because they know that by this
they will find their salvation before God. The judge said, Answer &
me not in this manner, like thy disciple Sharbil, lest thine own
tortures be even worse than his : but promise that thou wilt sacrifice
before the gods on his behalf. Barsamya said, Sharbil, who knew not
God, I taught him to know him, but me, who know God from my
youth, biddest thou me renounce God ? God forbid that I should 10
do this thing. The judge said. You have converted the whole
creation to this teaching of Christ, and lo, they renounce the
many gods whom the many worshipped* Pass on from this mind,
lest I make those who are near to tremble while they look on at thee
to-day, and those that are far off, who shall hear of the tortures of thy 15
trials. Barsamya said. If God be the help (tc») of those who call upon
him who is able to oppress them? or what is the power that can prevail
against them ? or thine own threats, what can they do to those who,
before thou give order against them that they should die, have set their
death before their eyes, and are expecting it every day. The judge 20
said. Bring not the matter of Christ before my judgment-seat ; but
instead of this, obey the edict of the emperors, who command to
offer sacrifice to the gods. Barsamya said. Even when we do not
bring the matter of Christ before thee, Christ*s passion is pourtrayed
and fixed in those who worship Christ ; and more than thou hearken- 95
est to the commands of the emperors : we Christians hearken to Christ
the King of kings. The judge said, Lo thou hast obeyed Christ and
worshipped him up to-day ; henceforth obey the emperors themselves,
and worship the gods which the emperors worship. Barsamya said. How
biddest thou me to renounce that in which I was bom, when, lo, thou so

67

didst require it at the hand of Sharbil^ and saidest to him^ Why hast
thou renounced the paganism in which thou wast bom and confessed
the Christian religion to which thou wast a stranger ; for, behold, even
before I came into thy presence thou hast given testimony beforehand,
'^ and said to Sharbil, The Christians, to whom thou art gone, renounce
not that in which they were bom, and in which they stand : abide,
therefore, by thy word which thou hast spoken. The judge said. Let
Barsamya be scourged, because he has rebelled against the edict
of the emperors, and has caused also to rebel with him those who

10 were obedient to the emperors.

And when he had been scourged of five he said to him. Reject
not the emperors' edict, nor insult the gods of the emperors.
Barsamya said. Thy mind is greatly blinded, oh Judge ! and also
that of the emperors who gave thee authority; neither are the

*^ things which are false perceived by you: nor do ye understand that
the whole creation, (ji^) behold, it has worshipped Christ; and
to me, sayest thou to me. Worship him not, as if I alone wor-
shipped him whom the angels above worship in the height. The
judge said. And if ye have taught men to worship Christ, who is it

^ that has persuaded those above that they should worship Christ?
Barsamya said. Those above themselves have declared and taught
those who are below about the living worship of Christ the King,
which they pay to him and to his Father together with the Spirit
of his godhead. The judge said. Let alone these things which are

*5 vmtten for you, and which ye also teach to others, and comply
with those things which the emperors have commanded, and reject
not their laws, lest ye be rejected by means of the sword from the
light of this honoured sun. Barsamya said. The light, which passeth
away and abideth not, it is not that true light, but it is the similitude

^^ of that true light, whose rays darkness approacheth not, which is

68

reserved and standeth fast for the true worshippers of Christ. The
judge said^ Speak not in my presence of any thing else, but of that
about which I have asked thee^ lest I cast thee out firom life to
deaths because thou hast renounced this light which is seen^ and
confessest that which is not seen. Barsamya said, I have not the power 5
to neglect that about which thou askest me, and to speak about
what thou dost not question me. It is thou that spakest to me about
the light of the sun, and I said before thee that there is a light in
the height which is superior in its light to this of the sun which thou
worshippest and honourest; for it ynll be required of thee touching lo
this, why thou hast worshipped thy fellow-creature instead of
God thy creator. The judge said. Insult not even the sun, the
light of the creation, nor slight the emperors' conunandment, and
stand in contention against the lords of the coimtry, who have
the authority over it Barsamya said. What help does the light 15
(JLq9) of the sun aSbrd to a blind man who cannot see it, for
without the eyes of the body it is not possible for its rays to be seen ;
so that by this thou mayest know that it is the work of God, because
it is not able to shew its light to the blind.

The judge said. After I have tortured thee, as thou deservest, 20
then I will write against thee to the government what insult thou
hast done to the gods, in that thou hast converted Sharbil the high-
priest who honoured the gods, and that ye despise the laws of
the emperors, and that ye make no account of the judges of the
country, and ye are living in the dominions of the Romans like 26
barbarians. Barsamya said. Thou dost not terrify me by these
things which thou sayest. Although I be not near to the em-
perors to-day, still, behold, I am now standing before the authority
which the emperors have given to thee, and am being tried, be-
cause I have said, I will renounce not God, to whom belong 30

69

heaven and earthy nor his son Jesus Christ, the King of all the
earth. The judge said, If thou be sure of this, that thou art standing
before the authority of the Emperors and being tried, obey their
commands, and rebel not against their laws, lest thou receive the

5 pimishment of death like rebels. Barsamya said. Even if those who
rebel against the Emperors, when they righteously rebel, are condemned
to death, as thou sayest ; such as rebel against God, the King of kings,
even the pimishment of death by the sword is too little for them.
The judge said. It was not that thou shouldest expound in my judg-

^^ ment-hall that thou camest in before me, because the trial in which thou
standest is far removed from expounding and near to the punishment of
death, for such as insult the Emperors and comply not with their
laws. Barsamya said. Because God is not before your eyes, neither
are ye willing to listen to the word of God : but carved images that

15 have no sense, ''which have a mouth and speak not," {^Xm) are
reckoned by you as though they spake, because your intellect
is blinded by the darkness of heathenism in which ye stand. The judge
said. Let alone these things of which thou speakest, because they will not
help thee at all ; and worship the gods, before bitter combs and severe

20 tortures come upon thee. Barsamya said. Do thou let alone these
many questions vnth which, behold, thou interrogatest me, and give
orders for the stripes and the combs with which thou threatenest
me, for thy words vnll not help thee so much as thy inflictions
help me. The judge said, Let Barsamya be hanged up and be torn

25 with combs.

And at that moment letters came to him from Alusis [Lusius] the
chief Proconsul, father of Emperors. And he gave command^ and
they took down Barsamya, and he was not torn vidth combs, and
they took him outside the judgment hall. And the judge commanded

30 that the nobles, and the chief persons, and the princes, and the

^"

70

honourable persons of the city^ should come into his presence in
order that he might hear what was the order which was issued by
the Emperors, through the Proconsuls, who were the rulers of
the countries of the dominion of the Romans. And it was found that
the Emperors had written by the hand of the Proconsuls to the judges 5
of the countries, — Since our Majesty gave orders that there should
be a persecution against the people of the Christians, we have heard and
learned from our Sharirs, which we have in the countries of the dominion
of our Majesty, that the people of the Christians are men who avoid
murder, and sorcery, and adultery, and theft, and bribery, and fraud, 10
and those things for which even the laws of our Majesty require
punishment from such as do them : we therefore, by the justice
of our Rectitude, have given conunand, that on account of these
things the persecution of the sword should cease from them, and that
there shall be rest and quietness in all our dominions, they continuing to 1$
minister according to their custom, and that no man should hinder them.
But it is not that we shew affection towards them, but towards their
laws, which agree with the laws ( f<A.) of our Majesty ; and if any man
hinder them after this our decree, that sword which is ordered by us
to pass upon those who neglect our decree, the same have we ordered 20
to pass upon those who slight this decree of our Clemency.

And when this decree of the Emperors' Clemency was read, the whole
city rejoiced that there was quietness and rest for every man. And the
judge gave orders, and they released Barsamya, that he might go down
to his church. And the Christians went up in great numbers to the 26
judgment hall, and a vast multitude of the people of the city, and
they received Barsamya with great and exceeding honour, repeating
psalms before him, according to their custom, with the women of the
chiefs of the wise men, and they thronged upon him and saluted him,
and they called him Persecuted Confessor, friend of Sharbil the so

71

Martyr. And he said to them, Persecuted I am like yourselves,
but from the tortures of Sharbil and his fellows I am far re-
moved. And they said to him. We have heard from thee that a
doctor of the church has said, " The will, according to what it is, so is it

5 accepted." And when he was entered into the Church, he and all the
people that were with him, he stood up and prayed, and blessed them
and dismissed them to go to their own houses, rejoicing and praising
God for the deliverance which he had wrought for them and for the
church. And the day after Lysinas the judge of the country had

10 set his hand to these Acts, he was dismissed from his authority.

But I, Zenophilus and Patrophilus, are the notaries who wrote these
things, Diodorus and Euterpes, Sharirs of the city, bearing witness
vnth us by setting to their hand, as the antient laws of the antient
Idngs prescribe.

1 5 But this Barsamya, the Bishop of Edessa, who converted Sharbil,
the highpriest of the same city, lived in the days of Fabianus,
the Bishop (»aj^) of the city of Rome. And the hand of priest-
hood was received by this same Barsamya, from Abshelama, who was
Bishop in Edessa ; and Abshelama, the hand was received by him from

20 Palut the former ; and Palut, the hand was received by him from
Serapion, Bishop of Antioch ; and Serapion, the hand was received
by him from Zephyrinus, Bishop of Rome ; and Zephjnrinus of Rome
received the hand from Victor, of the same place of Rome; and
Victor received the hand from Eleutherius ; and Eleutherius received

25 from Soter ; and Soter received from Anicetus ; and Anicetus received it
from Dapius [Pius] ; and Dapius received from Telesphorus ; and Teles-
phorus received from Xystus; andXystus received from Alexander; and
AlexanderreceivedfromErastus; andErastus received from Cletus; and
Cletus received from Anus [LiniM] ; and Anus received from Simon

30 Cephasi ; and Simon Cephas received from our Lord, together with his

72

fellow Apostles^ on the first day of the week of the ascension of our Lord
to his glorious Father, which is the fourth day of Heziran, which is
the nineteenth year of the reign of Tiberius Cssar, in the consulate
of Rufus and Rubelinus, which year is the year three himdred and
forty one : for in the year three hundred and nine was the manifesta- 5
tion of our Saviour in the world, according to the testimony which we
have found in a correct volume of the Archives, which errs not at
all in whatever it declares.

HERE ENDSTH THE MARTYRDOM OF BARSAMYA, BISHOP OF EDESSA. 10

MARTYRDOM OF HABIB THE DEACON.

(-\^) In the month Ab, of the year six hundred and twenty of 16
the kingdom of Alexander of Macedon, in the consulate of Licinius
and Constantine, which is the year in which he was bom, in the
rule of Julius and Barak, in the days of Cona, Bishop of Edessa,
Licinius made a persecution against the church and all the people
of the Christians, after that first persecution which the Emperor 20
Diocletian had made. And the Emperor Licinius gave orders that
there should be sacrifices and libations, and that the altars should
be repaired in every place, that they should bum perfumes and
firanldncense before Jupiter. And when many were being persecuted
they cried out of their own free will, We are Christians, and they 25
were not afraid of the perseuction, because those who were per-
secuted were more niunerous than those who persecuted them. But
Habib, who was of the village Telzeha, and had been made a
deacon, both went about to the churches in the villages secretly, and
read the scriptures^ and encouraged and strengthened many by his 30

73

words, and admonished them to stand fast in the truth of their faith,
and not to be afiraid of the persecutors, and he gave them instructions.
And when many were confirmed by his words, and received what he
said affectionately, being cautioned not to renounce that position

5 in which they stood, and when the Sharirs of the city, who had been
appointed for this same purpose, had heard, they went in and made
known to Lysanias the governor, that was in the city of Edessa, and
said to him. That Habib, who is a deacon in the village Telzeha,
goeth about, and ministers (9^) secretly in eveiy place, and he with-

10 standeth the Emperor's command, and is not a&aid. When, therefore,
the governor heard these things, he was filled with rage against Habib ;
and he made a report, and sent and made known to Licinius the Emperor
all that Habib had done, both that he might leatn and see what
command would be given respecting him and those who would not

15 sacrifice : for although an edict had been promulgated that every manr
should sacrifice, still it had not been ordered what was to be done to
those who would not sacrifice ; because they had heard that Constan-
tine, in Gaul and Spain, was become Christian, and did not sacrifice.
And Licinius the Emperor gave orders to Lysanias the governor,

20 Whosoever thus dares to transgress our command, our Majesty has
decreed, that he should be put to death by fire : and that the rest who
do not comply and sacrifice, should be put to death by the sword.

And when this command came to the city of Edessa, Habib, the same
on whose account the report had been made, was gone over to the coimtry

25 of the people of Zeugma, in order that he might also minister there

secretly. And when the governor sent and inquired for him in his own

village, and in all the surrounding country, and he could not be found,

he commanded that all his family should be arrested, and the inhabitants

of his village, and they arrested them and put them into irons^ his

30 mother and the rest of his family, and also some of the people of his

u

74

village and they brought them to the city, and bound them in prison.
And when Habib heard of this whichhad taken place,he consideredin his
mind, and meditated in his thoughts. It is expedient for me that I go
and appear before the judge of the country, rather than that I should
remain in secret, and others go up and be crowned on my account, and I 5
should find myself in great shame. For what benefit will the name of
Christian confer upon him who fleeth from the confession of Christianity.
(cos^ Behold, if he escape this, the death of nature is before him
whithersoever he goeth, and he is not able to flee &om it, because
this is decreed against all the children of Adam. 10

Then Habib arose and went to Edessa secretly, having prepared his
back for the stripes, and his sides for the tearing of the combs, and his
body for the burning of fire. And he went alone to Theotecna, a
veteran, who was the chief of the governor's band, and he said to him, I
am Habib of Telzeha, whom ye are seeking. And Theotecna said to 15
him. If it be that no man saw thee when thou camest to me, obey what
I say to thee, and depart and go to the place where thou wast before,
and be there at this time, and let no man know or be aware of this, that
thou camest to me and spakest with me, and that I gave thee this advice ;
neither be thou at all anxious about thy family and the inhabitants of thy 20
village, for no man will hurt them in any tiling, but they will remain a few
days in prison, and the governor will then dismiss them, because the
Emperors have not ordered any thing bad or dreadfiil touching them :
if, therefore, thou wilt not obey me in these things which I have said to
thee, I am free of thy blood, because if it be that thou appear before 25
the judge of the country, thou wilt not escape from death by fire,
according to the command of the Emperors, which they have given
respecting thee.

Habib said to Theotecna, I am not anxious about my family and
the inhabitants of my village, but about my own salvation, lest it 3

75

should be lost. Also I am much grieved about this, that I did not
happen to be in my village on the day that the governor inquired for
me, and behold many are thrown into irons on my account, and I
have been suspected by him as a fugitive. Wherefore, if thou
5 wilt not comply and take me up before the governor, I will go
alone and make my appearance before him. And when Theotecna
heard him speak thus to him, he laid hold upon him firmly, (cx^) ^^d
delivered him up to his domestics, and they conducted him with him
to the judgment hall of the governor. And Theotecna went in and

'<> made it known to the governor, and said to him, Habib of Telzeha,
whom thy lordship was searching after, is come. And the governor
said. Who is it that has brought him ? and where did they find him ?
and what was he doing where he was ? Theotecna said to him. He
came hither of his own free will, and without the constraint of any

^^ one, for no one was aware of him.

And when the governor had heard this, he was embittered against
liim greatly, and spake thus. This fellow, who has so acted,
has shewn great contempt towards me and has despised me, and
has accounted me as no judge ; even because he has so done, it

20 is not right that any mercy be shewed towards him, neither that I
should be in a hurry to pass sentence of death against him, according
to the command issued against him by the Emperors ; but it is right
for me to have patience with him, in order that his tortures and
bitter judgments may be the more increased, and through him I may

25 terrify many from daring again to flee. And when many people
were collected together and standing by him at the door of the
judgment hall, some of them being his own Officials and others being
the people of the city, there were some of them that said. Thou
hast done badly in coming and shewing thyself to those who were

30 searching for thee, without being compelled by the judge : and there

76

were others again who said to him^ Thou hast done well in coming
and making thy appearance of thine own free will, rather than that
the comptdsion of the judge should bring thee : for now is thy con-
fession in Christ known to be of thine own will, and not by the com-
pulsion of men. 5

But these things, which the Sharirs of the city had heard from
those who were speaking to him, while they were standing at the
door of the judgment hall, and that also, which had been told to the
Sharirs of the city, that he had gone secretly to Theotecna, and that
he had not wished {%:^) to denounce him, they made known to the lo
judge, every thing that they had heard. And the judge was angry
against those who had been saying to Habib, Wherefore didst thou
come and shew thyself to the judge, without being compelled by the
judge himself? And he said to Theotecna, It was not right for a man,
who has been made the chief of his fellows, to act so deceitfriUy 15
towards his own ruler, and frustrate the Emperors' edict, which
they denounced against the rebel Habib, that he should be burned
with fire. Theotecna said, I have not acted deceitftiUy towards my
fellows, neither have I looked to frustrate the edict which the
Emperors promulgated ; for what am I before thy lordship, that I 2(»
should have dared to do this thing ? I strictly questioned him as to
that which thy lordship also inquired at my hands, in order that 1
might know and see if it was of his own free wDl that he came hither,
or whether the compulsion of thy lordship had brought him by the
hand of others ; and when I had heard from him that he came of his 25
own will, I carefully brought him to the honourable door of the judg-
ment hall of thy rectitude.

And the governor gave orders on a sudden, and they brought
Habib into his presence. The band said. Behold he standeth
before thy lordship. And he began to interrogate him thus, and so

77

said to him^ How is thy name ? and whence art thou ? and
what art thou? He said to him. My name is Habib, and I am
from the village Telzeha, and I have been made a deacon. The
governor said. Wherefore hast thou transgressed the edict of the
5 Emperors, and dost minister in thine office, which is forbidden to
thee by the Emperors, and art not willing to sacrifice to Jupiter,
whom the Emperors worship ? Habib said. We are Christians. We
do not worship the works of men, who are nothing, neither are
their works any thing; but we worship God who made (j^a^)

10 the men themselves. The governor said, Stand not with that bold
heart with which thou art come before me, and insult not Jupiter the
great glory of the Emperors. Habib said. But Jupiter is this idol,
the work of men : thou hast said well, that I insult him. But if the
carvmg of him out of wood and fixing of him with nails proclaim

15 aloud respecting him that he is a thing made, how sayest thou to
me that I insult him, for lo, his insult is firom himself and against
himself. The governor said. By this very thing that thou art not willing
to worship him, thou insultest him. Habib said. If, because I do
not worship him, I insult him, how great an insult then has the

20 carpenter inflicted on him, who carved him out vnth an axe
of iron, and the smith, who struck him and fixed him up with nails.
And when the governor heard that he spake thus, he commanded
him to be scourged unsparingly. And when he had been scourged
of five, he said to him. Wilt thou now obey the Emperors ? but if

25 thou wilt not obey, I will tear thee severely vdth combs, and I will
torture thee with all kinds of torture, and then at last I will give
orders against thee, that thou be burnt with fire.

Habib said. These threats, which, lo, thou art now threatening me
with, are much less and smaller than those which I had already made up

30 my mind to endure ; therefore I came and made my appearance before

78

thee. The judge said^ Cast him into the iron cage of murderers,
and let him be scourged as he deserves: and when he had been
scourged they said to him, Offer sacrifice to the gods ; and he cried
aloud and said. Accursed are your idols, and so are they who, with you,
worship them like you. And the governor gave orders, and they 6
took him up to the prison, but they did not give bim permission to
speak with his own family, nor with the inhabitants of his village,
according to the command of the judge, fiut that day was the
Emperors' festival.

And on the second (JLw) of Ilul, the governor gave orders, and lO
they brought him from the prison, and he said to him> Renounce
that in which thou standest, and obey the edict which the Emperors
have promulgated, fiut if thou wilt not obey, I will make thee obey
them by bitter tearings of combs. Habib said, I have not obeyed
them, and I am also determined in my mind that I will not obey 15
them, not even if thou condemn me with judgments which are
also worse than those which the Emperors have decreed. The
governor said. By the gods I swear, that imless thou offer sacrifice,
I will not omit any severe and bitter torture that I will not inflict upon

e

thee : and we shall see if Christ, whom thou worshippest, will deliver st
thee. Habib said. All those who worship Christj axe delivered by
Christ, because they have not worshipped creatures together with
the Creator of the creatures. The governor said. Let him be stretched
out and be scourged with whips, imtil there remain not a place in
his body, on which he has not been scourged. Habib said. These js
inflictions, which thou supposest to be bitter in their scourgings, of
them are platted crowns of victory for those who endure them. The
governor said. How can ye call a£3ictions ease, and accoimt the tortures
of your bodies a crown of victory ? Habib said. It pertaineth not to thee
to ask me concerning these things, because thine unbelief is not worthy 30

79

to hear the persuasion of these things. That I will not sacrifice^ I
have already said, and still say. The governor said. Because thou
deservest these judgments, thou art set in them. I will put out those
eyes of thine, which look upon this Jupiter, and are not afraid of him ;

5 and I will stop thine ears, which hear the laws of the Emperors, and
are not terrified. Habib said, God, whom thou deniest here, hath
another world (j^), but there thou wilt confess him with scourgings, after
thou hast fturther denied him. The governor said, Let that world alone
about which thou hast spoken, and attend now to this trial in which,

10 behold, thou standest, for there is no one who is able to deliver thee
from it, unless the gods deliver thee if thou sacrifice to them.
Habib said. Those who die for the sake of Christ's name, and worship
not things made and creatures, will find their lives in the presence of God :
and those who love the life of this present time more than that, their

15 torment will be for ever.

And the governor gave order, and they hanged him up and tare
him with combs, and as they were tearing him with the combs they
pushed him about: and he was hanging a long time, until the
shoulder-blades of his arms creaked. The governor said to him,

«0 Wilt thou comply even now, and place incense before this Jupiter.
Habib said. Before these sufferings I would not comply with thee, and
now that I have suffered, how thinkest thou that I should comply
with thee, and lose thereby that which I have gained by them. The
governor said. By judgments fiercer and bitterer than these I am

35 prepared to make thee obey, according to the Emperor's edict,
imtil thou do their pleasure. Habib said. Thou art judging me
for not having obeyed the decree of the Emperors, when, behold,
even thou, whom the Emperors have elevated and made thee a judge,
hast transgressed their decree, in that thou hast not done to me,

30 what the Emperors commanded thee. The governor said. Thou

I

80

sayest thus^ like a man who prefers an accusation^ because I have
had patience with thee. Habib said^ If thou hadst not scoui^ed me,
and bound me^ and torn me with combs^ and put my feet into the
stocks, it might have been supposed that thou hadst had patience
with me : but if these things have intervened, where is thy 5
patience towards me of which thou hast spoken ? The governor said,
These things which thou hast said will not help thee, because
(Kij^) they are all of them against thee, and they will bring upon thee
afflictions which are even bitterer than those which the Emperors
have decreed against thee. Habib said, If I had not been aware that 10
they will help me, I should not have spoken a word about them
before thee. The Governor said, I vnll silence these words of thine, and
at the same time appease the gods by thee for thy not having worshipped
them, and I will satisfy the Emperors on account of thee, because
thou hast rebelled against their decrees. Habib said, I am not a&aid 15
of the death with which thou threatenest me, for had I been afraid of
it^ I should not have gone about from house to house, and ministered :
for its sake it was that I did so minister.

The governor said. How is it that thou worshippest and adorest a
man, but art not vdlling to worship and adore this Jupiter ? Habib 20
said, A man I worship not, because it is written for me, '* Cursed is
every one that putteth his trust in man ;" but God, who took upon
him flesh and became man, I worship and glorify. The governor
said. Do thou what the Emperors have commanded ; and as to what
is in thy mind, if thou be willing to let it alone, well, but if thou be 26
not willing, then let it not alone. Habib said. Both these things cannot
be, because falsehood is contrary to truth, nor is it possible for that
to be taken away from my thoughts which is firmly fixed in my mind.
The governor said. By bitterer and severer tortures, I will make thee
put away from thy thoughts, that of which thou saidest, It is firmly 30

J

81

fixed in my mind. Habib said, These inflictions respecting which thou
supposest that by them it will be rooted up from my mind, by these
it is that it groweth in the midst of my heart like a tree which beareth
fruit. The governor saith, What help can stripes and tearing of
* combs give to this tree of thine ? and more especially at the time that
I order fire against it, to bum it unsparingly. Habib said, (aA) It is
not to those things which thou lookest to, that I look, because I con-
template the things which are not seen, and on this account I do
the will of God the maker of all things^ and not that of a made idol,

^^ which cannQjt even perceive any thing whatever. The governor said.
Because he thus denies the gods whom the Emperors worship, let
additional tearing of combs be laid upon his former wounds ; for in the
multitude of questions which I have had the patience with him to
ask him, he has forgotten his former tearings of combs. And while

*^ they were tearing him he cried aloud, and said, " The sufferings of
this time are not equal to that glory which is about to be revealed in
those who love Christ."

And when the governor saw that even under these afflictions he
would not sacrifice, he said to him. Does your doctrine teach you

20 thus, that you should hate yotu: own bodies ? Habib said, It is not that
we hate our bodies, but in the scriptures it is written for us: *' Whoso-
ever will lose his life shall find it ;" and another thing also is written
for us, " that we should not give that which is holy to dogs, and that
we should not cast pearls before swine." The governor said, I know

25 that all which thou thus speakest is in order that my rage and the
anger of my mind may be excited, and that I should give sentence
of death against thee speedily. I will not therefore be hurried
on to that which thou desirest, but I will have patience ; not, indeed,
for thy ease, but in order that the infliction of thy tortures may be

30 increased, and that thou mayest see thy flesh falling off before thee from

82

the combs which are passing over thy sides. Habib said, I also am
looking to this, that thou shouldest multiply thy tortures upon me
as thou hast said. The governor said, Comply with the desire of
the Emperors, because they have power to do whatsoever they wilL
Habib said. It does not belong to men to do whatsoever they will, but &
to Ood, who has the power in heaven, and over all the inhabitants of
the earth ; («^^) nor is there any one that can rebuke him and say.
What doest thou ?

The governor said. Death by the sword is too little for this
insolence of thine : I am therefore prepared to pass against thee 16
a sentence of death, which is bitterer than that of the sword. Habib
said. But I look for a death more lingering than that of the sword,
which thou wilt decree against me at the time that thou wishest.

And afterwards the governor began to give the sentence of death
against him ; and he called out aloud before his Officials, while they were 1 5
listening, and the nobles of the city also, TIus Habib, who has denied
the gods, as ye also have heard from him, and has likewise insulted
the Emperors, it is right that life also should be denied to him from
under this honoured sim, and that he should no longer behold this
luminary, the associate of gods; and were it not that it has been 20
decreed by former Emperors that the corpses of murderers should be
buried, it would be right that the body of this fellow should not
be buried, because he has been so insolent. I give sentence there-
fore, that a strap be cast into his mouth as into the mouth of a
murderer, and that he be burned by a slow lingering fire, in order 25
that the torture of his death may be increased.

And he wentout&om the presence of the governor with the strap thrust
into his mouth, and a multitude of the people of the city ran after him.
And the Christians were rejoicing because he had not turned aside nor
abandoned his position, and the Pagans were threatening him because he so

8S

would not sacrifice. And they took him out by the western door
of the arches over against the cemetery^ which was built for Abshelama^
Abgar*s son.

But his mother was clad in white^ and she went out with him.
5 And when he was arrived at the place where they were going to
bum him^ he stood up and prayed^ and all those who came with
him, and he said. Oh King Christ, for thine is this world and thine
is the world (^i^) to come, behold, and see, that while I might have
been able to flee from these a£Bdctions, I did not flee, in order that I

10 might not fall into the hands of thy justice : let therefore this fire,
in which I am to be burned, be to me for a recompense before thee,
so that I may be delivered &om that fire which is not quenched.
And receive thou my spirit into thy presence, through the spirit of thy
Godhead, oh glorious Son of the adorable Father. And when he had
^^ prayed, he turned and blessed them, and they gave him the salutation as
they wept, men and women, and they said to him, Pray for us in the
presence of thy Lord, that he would cause peace for his people, and
the renewal of his churches which are cast down.
And while Habib was standing they dug a place, and took him and set

W him in the midst of it, and they fixed up by him a stake. And
they came to bind him to the stake, and he said to them, I will not stir
from this place in which ye are going to bum me. And they brought
faggots and set them in order, and placed them on all sides of him :
and when the fire burnt up and the flames ascended fiercely they

25 called out to him. Open thy mouth. And the moment he opened
his mouth his soul mounted up ; and they cried out, both men and
women, with the voice of weeping. And they drew him and
took him up out of the fire, and they threw over him fine linen
and choice imguents and spices, and they seized upon some of the

80 f&ggots for burning him, and the brethren carried him and some

84

laics. And they wound him up and buried him by Ghiria and
Shamuna the martyrs, in the same grave in which they were placed,
on the hill which is called Baith Allah Cucla, repeating over him
psalms and h3rmns : and they conducted his body, which was burnt,
in an affectionate and honourable manner. ^

And even some Jews and Pagans took part with the Christian brethren
in winding up and burying his body. And at the time when he was
burned, and idso at the time when they buried him, there was one spec-
tacle of grief spread over those within and those without, and tears were
running down (oiftb) from all eyes, while every one gave glory to God, 16
because he had given his body the burning of fire for his name's sake.
But the day on which he was buried was the sixth day of the week,
the second of the month Ilul ; on the day that it was heard how Constan-
tiiie the Great had begun to depart from the interior of Spain, in order to
proceed to Rome, the city of Italy, that he might carry on the war against ^^
Licinius, who at this day has the dominion over the Eastern parts which
pertain to the Romans ; and, lo, the countries are in conunotion on all
sides, because no man knoweth which of them will be victorious and
continue in the power of the empire. But the Notaries wrote down
every thing that they had heard from the judge : and the Sharirs of the *^
city wrote the rest of the things which were spoken outside the door
of the judgment hall, and, as is the custom, they make known to the
judge all that they heard and saw, and their sentences are recorded
in their Acts.

But I, Theophilus, who had renounced the evil inheritance of my 25
fathers, and made my confession in Christ, gave diligence and wrote a
copy of these Acts of Habib, as I had also formerly written of Shamuna
and Guria, his fellow martyrs ; and inasmuch as he had felicitated them
upon their death by the sword, he resembled them himself also in
his being crowned by the burning of fire. Moreover I have written 36

s

85

the yeax^ and the month, and the day of their being crowned as
TaeJtjTS, not indeed for the sake of those who saw the deed as I did,
but in order that they who come after us might learn what was the
time of these Martyrs, and what kind of men they were ; and also from
5 the Acts of the former Martyrs, who lived in the days of the Emperor
Domitianus, and of the rest of the Emperors who also raised a persecu-
tion against the church, and likewise put many to death, by stripes and
lacerations, and by bitter inflictions (cJk), and by keen edged swords,
and by burning fire, and by the terrible sea, and in the merciless

10 mines. Both all these things, and things like them, they suffered , for
the hope of the future reward.

Now the afflictions of these Martyrs, and of those whom I had heard
of, opened the eyes of me, Theophilus, and enlightened my mind, and
I confessed Christ, that he is the Son of Qbd, and that he is God.

15 And may the dust of these Martyrs' feet, which I received as I ran after

them at the time of their departure and reception of their crown,

procure me pardon for having denied Him, and may He confess me

before those who worship him, because I have now confessed him.

And after the twenty-seven interrogatories, which the judge put to

20 Habib, he gave against him sentence of death to be burned with fire.

HERE ENDETH THE MARTYRDOM OF HABIB THE DEACON.

25

86

ORATION ON HABIB THE MARTYR, COMPOSED BY MAR JACOB.

Habib the Martjr, clad in flames^ hatb called to me out of the fire, 5
that also for him I should fonn an image of beauties among the
glorious. Companion of the victorious^ lo, he beckoneth to me out
of the burning, that for bis Lord's glory I should sing of him. In
the midst of glowing coals stands the man, and, lo, he calleth to me
to form his image, but the flame permits me not. His love is fervent, 1
also warm his faith, his fire too bumeth ; and who is able to recount
his love ? But with that love which placed the martyr in fire, no man
is able to describe his godly beauties {\2^* For who could dare
approach and see in the 'flame, whom he resembleth, and how he is to
be represented with the glorious? Shall I form his image by the ^5
side of the Children of the Furnace ? With Hananiah, shall I reckon
Habib ? I know not. Lo, they were not burned there ; how then
does he resemble them, for he was burned and the Children not?
Which then more comely, Habib the martjrr, or Azariah? The
image is difficult for me : how to view it I know not. Lo, Mishael 20
was not burned by the flame ; but Habib was burned : then which
more comely to him that looketh on? Who would dare to say
this less lovely is than that, or not so comely this as that, to bim
who seeth him ? Three in the fire, and the flame toucheth them
not. But the one was burned. And how am I able to tell what is 26
the Fourth's, who went down into the midst of the fiimace, to form
an image for Habib there, together with the Three ? He gave to
him a place in the fire, to him who was burned, that he might be
instead of him the fourth with the victorious. If then, the beauties
of the Three be glorious although they were not burned, how shall ^q

• 87

not this, who was burned, be mingled with the glorious ? If a man
have the power either to be burned or not be burned, he that was
burned, more exalted is his beauty than that of the Three. But
because the disposal is of the Lord, glorified is He to be where he
6 rescues and where he delivers up. But the will also of the Three
who were not burned, and of him who was burned, was one and
the same, here and there. And had the Lord of the fire commanded
it to bum them, burned had been the Three, so far as pertained
to them; if, too, to it he had intimated not to bum that one,

10 bumed had he not been ; nor was it of himself that he was rescued.
It was of their own will to go into the fire when they went in ;
but that they were not bumed, the Lord of the fire willed and ordered
it Therefore one equal beauty is that of him who was bumed, and
of him who was not bumed, because the will was also equal.

1 * Beloved martyr, exalted is thy beauty ; high is thy degree ;
becoming too thy crown (41^2^); and thy story associated with that
of the glorious ! Choice gold art thou, the fire, too, hath tried thee,
and thy beauty shineth bright. And, lo, into the King's crown art
thou wrought, together with the victorious! Good labourer, who,

^ in the doctrine of the Son of God, runneth his course like a pro-
sperous man, on account of the beauty of his faith ! Habib the martyr
was a doctor of the truth ; a preacher, too, whose mouth was filled
with faith. Watchful he was and prompt, and with his doctrine
encouraged by his faith the household of the house of God. Full

2* of light he was, and contended against the darkness which covered
the country from the paganism which had obscured it The Gospel of
the Son filled his mouth in the congregations ; and as a leader he
became to the villages at that time when he arrived. Zealous he was
because he was anxious about the doctrine divine, that he might

30 establish the party of the faith. At the time when blew the winds of

88 •

the heathen he was a lamp, and blazed forth when they blew upon
him ; and was not quenched. Ardent was he, and full of his Lord's
love, and careful for his sake, that he might speak of him without
dismay.

The thorns of error sprang up in the place from paganism, and 5
so far as he could he rooted them up by his diligence^ He taught,
admonished, and confirmed in faith the Christians who by persecutors
were oppressed. Against the sword and fire contended he, with
love hot as the flame, nor did he fear. Like a two-edged scimetar,
keen was his faith, and against error did he contend. He became 10
leaven in this country, which was sunken through the love of vanity's
idols, that error had introduced. Like salt was he in savoury
doctrine to this clime, which was become insipid through unbelief.
A deacon was he, and filled the chief-priest's place, by preaching and
by teaching of the truth. He was a good shepherd to the flock while 15
he was superintendant ; and his life he laid down for the flock while
he tended it (JLa). He drove away the wolf, and thrust back from
it beasts of prey. The fissures he stopped up, and carried the lambs
into their folds. He went out secretly and encouraged the congre-
gations : he strengthened and admonished them, and made them 20
to lie down. Armour of faith he forged, and put on them, that
they might not be despised by pt^anism, which was rife. The flocks
of the fold of the Son of God were being laid waste by persecutors,
and he encouraged the lambs and ewes.

He was an advocate for the children of the house of faith. Them, 25
too, he taught not to be alarmed by persecutors ; them he taught
to run to meet death, without being afraid either of sword or fire. In
the doctrine of the Son of God he prospered, so that faith ran without
being terrified. Then Error grew envious, furious, and maddened
on account of him. Out after him she went to shed on the earth 30

89

innocent blood. The Calumniator^ who hates the race of man^ laid
snares for him, to rid the place of his society. The Hater of
truth went out after him to put him to death, that his voice might
cease from the teaching of the house of God. Error strove that
5 Habib might die, because she hated him ; and pain stimulated her,
and she sought him to draw out his souL His story, too, was agitated
before the coimtry's, pagan judge ; and the report of him reached
the king: incited by great rage, and because the diadem was
interwoven with paganism, he decreed death on Habib's account,

10 because he was full of faith. And when the edict reached the
judge, he armed himself with rage and fury ; so with a mind
thirsting for blood, and, like himters, which throw nets for the young
stag, they went out after Habib to hunt. But this man was a
preacher of the faith, who, in the highway of the cross, had prospered.

15 And by his doctrine his people's children to help, his labour
had embraced the countries round. But when after him Error
went out, she found him not; — ^not that he was fled, but was
gone out to preach. And because the pagans' fury transgressed
(^) all right, his kindred and his mother they seized on his

20 accoimt

Blessed art thou, oh woman, because thou art the martyr*s mother ;
on his accoimt they seized and bound thee wickedly. What seek
they of thee, oh thou full of beauty ? why did they search for thee ?
Behold, they seek thee, that thou mayest bring the martjrr to be a

25 sacrifice. Bring, bring to the place of offering thy sweet fruit, whose

savour fragrant is, that it may incense be to the Deity. Graceful

shoot, thy cluster bring whence it is, that its wine may become

libation of sweet taste.

The lamb heard that they were seeking him to be a sacrifice,

30 and walked and came rejoicing to the sacrificers. That others

2a

90

on his account oppressed were lie heard, and his own pain in many's
stead came to bear. The lot fell on him to be alone a sacrifice;
and the fire that was to offer him up beheld at him as he came.
Of many who were imprisoned on his account, not even one was
seized to die, except himself alone. Worthy was he ; and martyr- s
dom was reserved for him ; nor is man able to snatch the martyr's
place. Therefore, of his own firee-will, he came to be arrested by
the judge and die for Jesus' sake* He heard that they were
seeking him ; and came to be arrested, while they sought for him.
And he went in before the judge, with open countenance. Him- l^
self he hid not, nor wished to escape the judge ; for he was full
of light, and from the darkness fled not. No thief was he, nor
murderer, nor robber, nor child of night, for in the day was all
his race. To whom from his fold should the good shepherd flee,
and leave his flock to be devoured by thieves? To whom the 15
physician flee, who goes out wounds to heal, and cure souls by
the blood of the Son of God? Openness of countenance and
a large heart the man possessed ; and to meet death marched on,
rejoicing for Jesus* sake. He went in, and stood before the judge,
and said to him, I am Habib, (k^^) whom ye did seek : lo ! hefe I so
stand. And the pagan shook, and wonder seized him, and he mar-
velled at him — at the man who neither feared sword nor fire. When
he supposed that fleeing he would flee, he entered in and laughed
at him. And the judge shook, because he him beheld courageous
against death. A disciple was he of that Son of God, who said. Rise, 3£
come, let us go, for lo, he that betrayeth me is at hand. And to
the crucifiers again he said. Whom seek ye ? They say, Jesus. And
he said to them, I am he. The Son of God, of his own free will,
approached the cross ; and to Him the martyr looked, and offered
himself before the judge. On him the pagan looked, and was disturbed, 30

91

and was embittered, and his rage arose, and in Us fuiy questions he
began to moot ; and, as if he were a man who had shed on the
ground blood of the slam, that holy man he questioned, nor
was ashamed, threatening, and terrifying, and frightening him, and

6 telling over sufferings which he had prepared on his account.
But Habib, when questioned, feared not; ashamed he was not,
nor was he frightened by his threats. Lifting up his voice, he
confessed Jesus God's Son, that he his servant was, and was
his priest, and minister. While the pagans' fury roared at him

10 like a lion, he was not shaken to withhold his confession of the Son of
God. Scourged he was^ and greatly dear to him the scourges were,
because a little of God's Son*s stripes he bare. He put on bonds,
and looked up to his Lord, whom also they had bound : his heart
rejoiced, too, that he had now begun to go along the path of his

16 sufferings. He was raised on the tree, and they tare him, but his soul
was bright, because he was worthy that on him should come the agony
of crucifixion's pains. He set his face to walk along the way of
death ; and what desired he to find in it but sufferings ? The fire of
sacrifice was betrothed to him, and to her he looked ; but she to him

20 sent combs and stripes and woimds that he might taste. While she
was coming, sufferings to him she sent, that by their means he might
prepared be (•a^) ; so that she might not trouble him when they
met Sufferings purged him, so that when the flame proved him, no
dross in lus choice gold might then be found. And he endured all

35 pains that fell upon him, that he might be experienced, and in the
fire stand like one excellent And he received with joy the sufferings
he endured, because he knew that at the end of them he should find
death. Neither of death was he a&aid nor 3ufferings, because with
crucifixion's wine his heart was drunk. His body, while dragged by

30 persecutors, he disregarded ; his limbs, too, while they bitterly were

92

torn. Stripes on his loins^ combs on liis sides^ upon his feet the
stocks^ fire^ too^ before him, still was he brave and faithfixl.

They mocked him^ Lo, thou worshippest a man. But he replied^
A man I worship not, but God, who took upon him flesh and became
man^ him worship I, because, together with his Father, he is 5
God. The martyr Habib's faith was fiiU of light, and by it was
enlightened Edessa full of faith. The daughter of Abg^, whom
Addaeus to the cross betrothed, her light is in him, in him her truth,
her faith also : of it her king is, her martjrrs of it, her truth of it,
the teachers of her faith are of it also. Abgar believed that Thou 10
art God, the Son of God; and received a blessing for his faith's
excellence. Sharbil the martyr, son of the Edesss^ans, likewise said.
My heart is captive with God who became man. Habib the
martyr, also at Edessa crowned, confessed the same, that He
took upon him flesh and became man; that He is the Son of God, 15

and God, and became man. Edessa learned from teachers of the

«

truth : her king taught her the faith, her martyrs taught her, but to
others, teachers of error, she would not obey. Habib the martyr,
out of the midst of fire, in Edessa's ear thus cried, Man I worship
not; for God, (.i^^) who took a body and became man, him I 20
worship, confessed the martyr, with uplifted voice. From confessors,
lacerated, burnt, uplifted, slain, and from a righteous king, Edessa
learned the faith, and knows our Lord, that He is even God, the
Son of God : she also learned and believed that He took flesh and
became man. Nor learned she ftrom common scribes the faith : her 25
king taught her, her martyrs taught her, and she believed them : and
if she ever be accused of worshipping man, she shews her martyrs who
died to prove. That He is Gt)d. Man, indeed, I worship not, Habib
said, for it is written, *' Cursed is he that putteth his trust in man."
Because He is God I worship him, and honour him, nor on his account 30

r

93

will I renounce his faith. This truth Edessa from her youth maintained,
nor, daughter of the poor, in her old age, changed she it. Her
righteous king to her became a scribe, and of him she learned about
our Lrod, that He is the son of God, and God. Addeeus, who

5 brought the bridegroom's ring and placed it on her hand, betrothed
her thus to the Son of God, his only Son. Sharbil, the priest,
who tried and proved all gods, died, as he said, for God*s sake, who
became man. Shamuna and Guria, for the sake of the only Son,
stretched out their necks and died for him, because he is God : Habib

10 the martyr, the congregations' teacher, preached of him, that He
took upon him flesh and became man* For a man's sake the
martyr would not have been burned in fire, but burned he was
for God's sake, who became man. And witness Edessa is that, in
the fire, he thus confessed ; and from the confession of a martyr that

15 was burned who will flee ? All hearts faith puts to silence and con-
victs, being full of light : nor stoopeth . down to shades : him it
condemneth who maligns the Son, by saying. He is not God ; him
also that saith. He took not on him flesh, and became man.
Faithful in truth upon the fire he stood, f:i^) and became incense,

20 whose perfume appeased the Son of God. In all a£9ictions,
tortures, and sufferings, thus did he confess, and thus also the
blessed city taught. And this truth Edessa held touching our
Lord; both that He is God, and of Mary was made man. And
him who denies his Godhead the bride hates, and condemns and

26 despiseth him who speaks against his manhood ; but Him in God-
head and in manhood she knows as one, the only Son, whose
body is not separated from him. And thus to believe the daughter
of the Parthians learned, thus she afiirmed, and thus she teaches all
who listen to her.

30 The heathen judge then issued his command that the martyr

2b

94

should be taken out and burned in the fire which was reserved
for him. Forthwith a strap was thrust into hi mouthy as though he
were a murderer^ while in his heart was kept his confession with God:
and him they seized, and from the judgment hall he went out with
joy, because the hour was near that his faith's crown should come. 5
And crowds of men with him went out, to bear him company ; nor
looked they on him carried forth as a dead man, but as a man
who went to be a bridegroom through fire; and to receive the
crown for him reserved of righteousness. They looked upon him
ais one who went to battle, and spears, and lances, and swords, lo
surrounded him, but them he vanquished. Him they beheld go up,
Uke a champion from the contest ; and chaplets for his victory were
brought to him by those who beheld. Him they beheld conquer
dominions and powers* which all made war on him : them he put
to shame. In him rejoiced the whole Christian crowd, because 15
he raised up the side of faith by sufferings which he endured.
The Church with him went out, like a bride full of light; and
her face was beaming at the beloved martyr joined to her.

His mother, then, for it was her son's marriage feast, in gar-
ments nobler than her wont, adorned herself; since sordid raiment so
suits not the banquet hall, all tastefully she clad herself in white.
Here to the battle love came down to fight, within the mother's
soul, the love of nature and the love of God (c9^^* ^^^ saw her
son dragged to be thrown in flames ; yet, having in her the Lord's
love, she grieved not. The mother's yearning womb cried out on 26
its fruit's behalf, but faith put it to silence, so that its tumult
ceased. Nature yelled aloud over her severed limb, but the Lord's
love made the soul drunken, so that it perceived it not. Nature
loved, but in the strife the Lord's love prevailed within the mother's
soul, so that she murmured not for her beloved. Instead of pain, 39

95

her heart was all fidl of joy ; and instead of mournings she went
out in gay array. When he went to be burned she followed him,
and was elate, because the Lord's love nature's vanquished. And
in white garments, as for a bridegroom, she made a feast, and the

5 mart3rr*s mother was cheerful on his behalf. Shamuni the second may
we this blessed woman call ; because, had seven been burned instead
of one, she would have been content. One only had she, and gave him
up to be the fire's food ; and like that one, had she had seven she
would have given them. Into the fire he was cast, and the flame

10 surrounded him. His mother looked on, and grieved not at his being
burned. There is another eye that looketh to the things not seen.
Dear to her soul was he, therefore rejoiced she when he was burned.
She looked for jewels of light, which are in martyrs' crowns ; and
glory reserved for them after their pains ; and promised blessings

16 which they inherit there through their afflictions; and the Son of
God, who doth invest their limbs in robes of light ; and to the varied
beauties of that kingdom which will not perish ; and that great door
which is open for them to enter in to God. To these the martyr*s
mother looked while he was burned, so she rejoiced^ exulted, and

20 accompanied him in white. She looked upon him while the fire con*
sumed his body ; and grieved not because his crown was very great.
Into the fire, upon the coals, the sweet root fell, and became incense,
and cleansed the air from filth. With sacrifice's smoke the air was
foul become, (o— ) hut, by this martyr's burning, it was purified. The

25 sky was fetid from altar's sacrifices, but the martyr's sweet per&me
mounted up, and it grew sweet. Then ceased the sacrifices, and in
the congregations there was peace. The sword was sheathed, nor
Christians any more laid waste. With Sharbil it began, with Habib
ended in our land. From that time, and until now, not one has it

30 slain : since he was burned, Constantine, the chief of victors, reigns ;

96

and now the Cross the emperor's diadem surmounts^ and is set upon
his head. Idolatry's lofty horn is crushed, and since the martjrr's
burning, and until now, it has not pierced one. His smoke arose,
and incense to the Deity became ; and the air was purified, which
paganism had infected. By his burning, too, the country was entirely 5
cleansed. Blessed be he that gave to him a crown and glory, and
a good name.

HERE ENDETH THE ORATION ON HABIB^ COMPOSED BY MAR JACOB.

10

AN ORATION ON SHAMUNA AND GURIA, COMPOSED BY

MAR JACOB.

Shamuna and Guria, martyrs who triumphed in their afflictions, 15
have asked me, in love, to tell of their exploits. To faith's com-
batants the doctrine calleth me, to go and see their contests and
their crowns. Children of the right hand, who with the left have
battle done, to-day have called me to recount the wonder of their
struggles: simple old men, who entered (|^) the battle like the 2
mighty, and in the war of blood became richly victorious. These
were their country's salt, and it was glad of it, for it restored its
flavour, which was grown tasteless through unbelief. Lamps of gold,
full of crucifixion's oil, were they, from which was lighted up all
our quarter, then grown dark. Two lamps, whose lights were 25
not put out when all the winds of every error blew. Good
labourers, who laboured from the dawn of day in the blessed vine-
yard of God's house righteously. Walls of our coimtry, which
became for us a shelter from all robbers, in all the surround-
ing wars. Havens of peace, homes of refuge, too, for all who 30

97

are distressed ; and place to lay the head for every one in need
of help. Two precious pearls, which were the ornament of my
lord Abgar*s bride, Aram8ean*s son. Doctors they were, who
practised their doctrine in their blood ; whose faith by their own
5 sufferings was known. On their own bodies, in frequent wounds
and stripes, the story of the Son of God they wrote. Their love
they shewed not only by words of mouth, but by tortures, and
the dislocations of their limbs. For love of God's Son^s sake,
their bodies they gave up, because the lover it behoves for his

10 love himself to give.* Fire and sword had proved their love,
how firm and true it was. And more than silver tried in earth,
their necks were beautiful. They looked to God, and because
they saw his beauties high above, therefore their sufferings for his
sake were able to despise. The Sun of righteousness above was

15 risen within their hearts: by which they were enlightened, and with
light the darkness chased. Vanity's idols, by error brought, they
mocked at in the faith of the blessed Son of God, which is full of
light. As a fire within their hearts the Lord's love became, nor could
the thorns of unbelief at all withstand its force. Captive with God

20 was bound their love, which vrill not ever change (ji^) : therefore
they could despise the sword which was athirst for blood. With
harmlessness and wisdom at the judgmentrseat they stood, as they
commandment had received &om him who taught the truth. When
they despised and gave up kindred and family, harmless they were, for

S5 possessions and wealth were lightly esteemed by them : yet prudent

in the judgment-hall, vrith serpents' wisdom wise, cautiously they

watched o'er the faith of God's house. When seized a serpent is

and struck, his head he always guards ; but yielding, givetb up his

body to those who seize upon him. So long as guarded is his head,

30 his life abideth in him; but if his head be smitten^ then his life

2o

98

to destruction goes. The soul's head is the faith of men : if this then
be preserved, in it also their salvation is kept unhurt : be the whole
body bruised vtdth strokes, so long as faith be kept, the soul still lives.
But should the faith by unbelief be smitten and struck down^ lost is
the soul, and perisheth the salvation of men. Shamuna and Guria ^
guarded the faith as men, that it might not be beaten down by
persecutors, for well they knew if faith preserved be, safe from
destruction soul and body are. Therefore they were careful of their
faith, that it might not be smitten, for in it was their salvation hidden.
Their bodies they gave up to blows and dislototion, and every torture, 16
that their faith might not be smitten. Like as the serpent also hides
his head from blows, so they their faith concealed in the centre of
their hearts. Smitten was the body, endured stripes, and sufferings
sustained, but yet vtdthin their hearts the faith was not smitten down.
By speaking, the mouth to death gives up the soul, and like a sword, 15
makes slaughter with the tongue ; from which spring up both life and
death for men. He that denieth dies ; confesseth lives, possessing the
power : denial is death, but in confession of the soul is life. Over
both, the mouth hath power too, even like a judge. The word of
mouth C.^^) opens the door for death to enter in : it also bids 20
salvation rise upon the sons of man. The Thief, too, by one word
of faith, the kingdom of heaven gained, and Paradise inherited,
of every blessing full. The wicked judges required the martyrs,
sons of the right-hand, only by word of mouth to utter blasphemy ;
but like true men holding fast the faith, no word they gave which 2S
might serve unbelief.

Shamuna, beauty of our faith, who can suffice for thee ? because
too weak and feeble is my mouth to tell thy praise : thy truth
thy beauty is, thy crown thy sufferings, thy wealth thy stripes:
and by thy blows illustrious the glory of thy combat. Proud of so

99

thee our country is, as of a treasure full of gold ; for thou to us
art riches, and an envied treasure not to be stolen.

Guria, martyr, mighty champion of our faith, who, to recoimt thy
godly beauties is sufficient ? Lo, tortures on thy body are like beryl
* set, and on thy neck the sword, like a chain of choice gold. Thy
blood upon thy body a glorious splendid robe, and thy loins'
scourging like raiment the sun cannot compare with. Adorned thou
art and beautified by these, thy many sufferings ; and glorious are
thy beauties, from the wounds severe upon thee.

*^ Shamuna, our riches, thou art richer than the wealthy, for lo, at thy
door the wealthy stand that thou mayest make them sit. Small is thy
village, thy coimtry poor , yet who has granted thee, that lords of
villages and towns should try to do thee pleasure ? Lo, judges in
their robes and garbs take from thy threshold dust, as if it were the

^^ medicine that would ensure them life. Rich is the cross, and
addeth wealth to those who fall before it, but still its poverty rejects
all the riches of the world.

Shamuna and Ghiria, sons of the poor, lo, at your doors bow
down the rich, to gather up from you their own necessities. The Son

20 of God in poverty and need shewed to the world that all its riches
nothing be (ji>. All fishermen, all poor, all weak, all those of little
note, became victorious by his faith. One fisherman, whose village,
was Baithsaida, him chief made He and steward of the twelve.
One tentmaker, who before had been a persecutor, him took He and

26 caused to become a chosen vessel of faith.

Shamuna and Guria, arose from villages not wealthy, and lo, in a
mighty city became lords, at whose doors chiefs and judges stand, and
from them ask compassion their need to satisfy. By confession of
faith in God's Son, these blessed men imcoimted wealth obtained.

80 Poor He became, and made rich the poor ; and lo, the whole creation.

100

tlnough his poverty, grows rich. Chosen martyrs ! against error they
waged war, and by cpnfession of God's Son as brave men they stood.
In went they, and before the judge they confessed Him, with open
face, that he might them, as they had him, confess, before his Father.
The war of pagans assailed them like a storm, but their pilot was 5
the cross, and onward steered them. Required they were to sacrifice
to idols without life, yet ceased they not from their confession of the
Son of God. Blasts of idolatry blew full against their face, but firm
were they as rocks against the raging storm. Like a swift whirlwind,
error snatched at them ; but because they were protected, it could lO
not injure them. The wicked one set on his dogs to bark and bite at
them, but having for a staff the cross, they drave them all to flight.
And who sufficient is to tell their struggles, their sufferings, or their
dislocated limbs ? or who is able to pourtray their crowns, how
they returned victorious from the fight? To 'judgment they went 15
up, but of the judge thought not, nor careful were when questioned
what to speak. The threatening judge spake much in threats, and
of all tortures told, and (f<o) suffering ; that he might frighten them :
His words he magnified in menaces and threats; that he by terror
might compel them to offer sacrifice. His threats the combatants 20
despised, his menaces, and doom, and all corporeal deaths. For
insults they prepared themselves, for stripes and provocation, for

■

blows, and to be dragged and burned, and for imprisonment; for
bonds and every evil thing, for torture and all pains, being full
of joy. They were not terrified, nor frightened, nor disturbed, nor 25
did the tortures' violence bend them to sacrifice. Their body they
despised, and counted as earth's dung, because they knew the more it
suffered, its beauty would greater be. The more the judge, to frighten
them, increased his menaces, him so much the more did they
despise, nor fear his threats. To them told he how many tortures 30

101

he had prepared for them^ to him they told about Gehenna, which was
reserved for him. By what he spake he tried to make them sacrifice ;
to him spake they of that dread judgment there. Truth is much
wiser than the words of wisdom ; but very odious, however adorned,
5 a lie . Shamuna and Guria persisted in speaking truth, and still the
judge made use of lying words. Therefore his threatening they feared
not, for all his menaces failed against the truth. The world's life
they contemned, despised, abandoned, and neglected it ; nor did they
wish to enter it again. From the tribimal they set their face to go

10 to the promised place of life in the new world. They thought not of
possessions, nor of houses, nor of the superfluities of this world fiill
of evil. In the world of light with God was their heart boimd, and to
that same place set they their face to go. To the sword they looked,
to come and be a bridge, to pass them over to God, in whom they

15 hoped. This world they counted as a (,ao) tabernacle, but that
world yonder a city fiill of beauties. They hastened to depart hence
by the sword to the place full of light and of blessings for the worthy.
The judge commanded to hang them by their arms, and without mercy
they bitterly stretched them out. A demon's fury breathed rage

20 in the judge's heart, and embittered him to crush those faithful
ones. Between the height and depth he stretched them out, that
he might torture them. And they became a wonder to both sides,
how much they suffered* Heaven was astonished and earth at these
old men's frame, how great suffering it endured, nor begged for

25 help from pain. Their feeble bodies were hung and dragged by

their arms, yet there was silence deep, nor cry for help nor murmur.

All those who saw their contests marvelled how their extended

bodies the pains endured. Astonished, too, was Satan at their chaste

frames, what weight of grief they bare without a groan. The angels,

30 too, rejoiced at their patience, how it endured that fearful contest

2d

then. But combatants who waited for their crown^ into their
hearts entered no weariness. The judge, however, weary grew, and
wondered ; but these brave men by afiBictions were not wearied.
Them asked he, were they willing to sacrifice : the mouth from pain
no utterance could give. And, so, their persecutors increased their 5
pains xmtil they left the word no place to speak. Silent was
the mouth, imder their limbs' afiiictions, but like a hero, the will
was vigorous with its own. Alas for persecutors ! how are they cut
off from righteousness ; but children of light, how are they clad in
faith? Speech they required when there was no place to speak, 10
for the mouth's utterance was cut off by pain. Fast bound the body
was and silent the mouth, nor could it give the word when ques-
tioned wickedly (-\r^ And what could the martyr do who had
no strength to say, when asked, he would not sacrifice. Quite silent
were these old men fiill of faith, nor were they able to speak out £rom 15
pain ; yet they were questioned : how then, if one speak not when
questioned, does he assent to what is said ? That these old men be
not thought to assent, they show, by beckoning, the word too hard to
speak : they moved their heads, and by a nod for speech disclosed
the will of the new man within. Their heads hung down while 20
in their pains they beckoned that they would not sacrifice, and all
men knew their minds. While there was place for speech in them,
they confessed with speech, but when this Was taken away by pain,
they spake by a nod. Faith with and without the voice they spake,
so that both speaking and when silent they were true. Who would 26
not wonder how narrow life's path is; how strait, likewise, to
such as walk therein ? Who will not marvel how to the watchful
will and prompt, it is very broad and full of light for such as go
therein ? Around the way are ditches ; it is also full of pits : and
if one turn aside a little from it a pit receiveth him. Between the .q

103

right and left there is but a nod : on Yes and No stands sin and
righteousness. By a nod only these blessed men refused to sacrifice,
and by a nod only the way led them to Eden. But had this same
nod inclined and turned a little towards the depth, their way had

5 been down to hell. Upwards they nodded, prepared upwards
to go : and by that nod they rose and mixed with the heavenly
ones. Between nod and nod was Paradise and hell : they beckoned
dissent to sacrifice, and the kingdom's heirs became. Even silent for
God^s Son. advocates they were, for faith consisteth not in many

10 words, (jia) Confession full of voice their patience was, as^ though
with open mouth, they beckoned faith's assent; and all knew what they
said when silent And the faith of God's house grew rich, increased ;
and error was ashamed, because two old men, that, while they even
spake not, vanquished her : silent they were, and their own faith

15 stood fast. And when troubled voices from the judge were heard,
and the emperor's edicts dreadful were and fierce, and paganism
had its face uncovered, its mouth, too, open, and its voice was high,
yet the old men were quiet imder pain ; then was the edict null, and
the judge's voice grew cold, and the martyrs' voiceless sign bare off

20 the palm. Voices and tumult and soimd of stripes on the left, but
on the right great calm and suffering stood. And by one nod, which
these old men upwards raised, faith's head was elevated, and error
put to shame* Condemned were they who spake, and the silent had
victory, for without voice they beckoned the word of faith.

25 When they by silence triumphed, they took them down, and boimd
them, threatening still to vanquish them. Prison for the martyrs, and
a pit void of light; and yet by them esteemed as light interminable.
No bread, no water, no light, yet them it pleased for the love's sake
of the Son of Qod* The judge commanded to hang them by their

30 legs with downward heads, by a sentence far from just. Hanged,

104

with head downward, Shamuna was, and prayed; prayer innocent
and strained clear from pain. Sweet fruit hung on the tree in
that judgment hall ; whose taste and fragrance made even the angels
marvel. Oppressed his body was, but his faith was sound. Bound
was his body, but his prayer was loose over his work : for even nothing 5
can prayer impede, nor either sword or fire hinder it. His body
was subverted, but his prayer aboimds ; and straight his way
(oao) up thither to the angels* place. The more a£9iction on this
choice martyr grew, the more confession from his lips was heard.
For the keen sword the martyrs dearly longed: they sought it 10
like a treasure fiill of wealth. A new work in the world God's Son
has vTTought, that dread(ul death by many should be beloved. Never
was it heard that men ran to meet the sword, excepting those whom
Jesus enlisted by his cross. That death is bitter all men know, lo,
from eternity. To martyrs alone, when slain, it is not bitter. At the 15
keen sword they laughed when they saw it, and in it rejoiced,
for it gained them their crowns. They let the body be smitten
as something hated : nor, had they loved it, would have held it back
from pain. The sword they looked for, and the sword out went and
crowned them. Because for it they looked, it met them as they 20
desired. By his crucifixion the Son of God slew death ; and because
death was slain the martyrs it distressed not. With a crushed seipent
one playeth without fear; a coward, too, will drag at a dead lion.
Our Lord crushed the great^ serpent by his cross, and by his passion
the dread lion God's Son slew. Death bound He, and cast him 25
down and trode upon him at hell's door ; and all who wish may now
draw near and mock him because he is slain. Shamima and Guria,
old men, mocked at death ; especially at that lion by God's Son slain.
That great serpent, which slew Adam among the trees, who that has
not drunk of the cross's blood could seize ? By his cross the Son 80

105 •

of God the dragon crushed ; and, lo, that bruised serpent now boys
and old men mock at Pierced is that lion by the lance of God's
Son's side, and every one that wishes now tramples, despises, mocks
him. The cause of all (oo) good things is the Son of God himself;

5 Him, therefore, ought all mouths duly to celebrate. With blood
which ran down £rom his wounds he did espouse the bride : and from
the necks' of his bridegroom friends the spear demanded blood.
The Lord of the feast hung nakedly on the cross, and cast his blood
on every one who came to be a guest. Shamima and Guria for his

10 sake gave up their bodies to sufferings, and to torture, and to every
kind of woe. Him they looked to while mocked at by wicked men,
and so endured without murmur the mockery of themselves. By your
deaths, oh ye blessed men, Edessa waxed rich, for well ye ornamented
her with your crown and suffering. Ye are her beauty, her bulwark

15 ye, her salt ye are likewise ; her wealth, her store, her boast, and all
her treasury. Ye are the stewards of her faith ; for by your suffering
the bride ye did array with beauty. Parthians* daughter, spouse of the
cross, she boasts herself of you, for, lo, she was enlightened by your
teaching. Her advocates are ye, teachers, who by silence conquered

20 error, which lifted up on high its voice in imbelief. The old men

, of the Hebrews' daughter were sons of the evil one ; lying witnesses

who killed Naboth, being mad. Her Edessa surpassed by two

exceUent old men, who became witnesses of the Son of God, and like

Naboth died.' Two aged men were there, and here also two, and

25 these and those were both alike called witnesses. Now, let us see

which of these were witnesses of God's choice, which city also is

beloved for its good old men's sake. Lo, the sons of the evil one, who

did Naboth slay, are witnesses: and here again are witnesses

.Shamuna and Guria. Now let us see which witnesses, which old men,

30 which city have open countenance with God. That harlot's wit-

2 £

106

nesses were sons of the evil one» and lo ! in their yeiy names their
shame is all pourtrajed. Edessa's aged witnesses righteous were and
just^ and resemble Naboth^ who was slain for righteousness, (va)*
They were not two false liars, like the sons of the evil one : nor does
Edessa resemble Sion, which nailed Him on the cross. Her old men, s
lying like herself, dared wickedly to shed on the ground innocent
blood. By the witnesses of this place, behold, the truth was told.
Blessed be He who gave to us the treasure of their crowns.

HERE ENDETH THE ORATION ON 6URIA AND 8HAMUNA.

CANTICLE OF MAR JACOB THE DOCTOR, UPON EDESSA, WHEN
SHE SENT TO OUR LORD TO COME TO HER.

EpESSA sent to Christ, by an epistle, to come to her and enlighten 15
her. For all Gentiles she to Him made intercession that he would
quit Sion which hated him, and come to the Gentiles who loved him.

She sent to him and besought him that he would enter into friend-
ship with her. By her righteous king she made intercession to him,
that he would leave the People and towards the Gentiles direct his 26
burden.

From among all kings, one wise king the daughter of the Gentiles
found : him she made ambassador, by him to her Lord she sent. — Come
to me ; in thee vnll I forget idols and all graven images, —

The harlot that was standing in the market-place heard of his fame 2&
from afar, as she was erring vnth idols, playing the girl with graven
images. She loved, she desired him while he was &r away, and
begged him to admit her into his chamber.

Let the beloved bridegroom kiss me ; vnth the kisses of his mouth
shall I be blessed. I have heard of him from afar ; may I see him

107

from near ; and may I place my lips upon his, and delight mine eyes
with the sight of him.

Thy teats are better to me than wine, for the scent of thy sweet-
ness is eternal life. I will nourish myself with thy milk ; with thy
5 scent will I make myself sweet from the smoke of idols, which, with
its fetid odour, did make me stink.

Draw me after thee into thy fold (^u^); because I am a sheep
gone astray in the world. After thee I run, and thy voice do I seek,
that the number a hundred by me may be made complete, by a lost
10 one which is found.

Let Grabriel rejoice and be glad with aU the angels' host in thee^
the good shepherd, who the ^wounded sheep didst carry on thy
shoulders, that the number a hundred might be preserved.

Thy love is better than wine, and thy affection than the counte-
15 nance of the upright. In wine let us remember thee, how by the cup
of thy blood thou hast obtained for us new life ; and the upright
praised thy love.

I am a church of the Gentiles, and I have loved the only Son, who
has been sent. Because his betrothed hated him I have loved him ;
80 and through Abgar the Black have I entreated him to come and visit
me.

I am black and comely : ye daughters of Sion, pure is your envy,
because the son of the glorious one has espoused me to make me enter
into his chamber. When I was odious he loved me, because he is able
23 to make me clearer than water.

Black was I in sins, and comely am I become, because I have turned
and repented : I have cast away in baptism aU that odious colour,
because the Saviour of all creatures has washed me clean in his pure
blood.

30 HERB BND THE EXTRACTS FROM THE CANTICLE ON EOBSSA.

108

EXTRA.CTS FROM VARIOUS BOOKS, RELATING TO ABGAR THE

KING AND ADD^US THE APOSTLE.

5
I.

Of the Blessed Add^us the Apostle. From his Doctrine

WHICH HE delivered IN EdESSA BEFORE AbOAR THE KiNO

AND THE ASSEMBLY OF THE CITY.

And when he entered the sepulchre, he rose again and came out of lo
the sepulchre together with many ; and those who were watching the
sepulchre saw not how he came qjit of the sepulchre: and the
Watchers from on high, they were the proclaimers and annoimcers
of his resurrection. For, had he not willed he had not died, because
he is the Lord of death, the exit; nor ( \ t^ had it not pleased 15
him, would he have put on the body^ inasmuch as he is himself
the creator of the body : for that will which caused him to stoop to
the birth from the virgin, the same again humbled him to the suffer-
ing of death. And after a few words, For although his appearance
was that of men, nevertheless his power, and his knowledge, and his so
authority^ was that of God.

II.

From the Doctrine of Addjsus the Apostle, which was spoken

IN the city Edessa. «,

Ye know that I said to you, that all the souls which go out of the
bodies of men are not under death, but live and subsist ; and there
are for them mansions and abodes of rest. For the thought of the
soul does not cease, nor the knowledge, because it is the image of
the immortal God. For it is not devoid of perception like the body, so

-*i£.

\

109

which has no perception of its corruption which hath dominion over it.
But recompense and reward it will not receive apart from its body,
because the passion is not of itself alone, but of the body also in which
it dwelt for a time. But those who believe not, because they knew
4 not God, are without advantage^ then they repent.

Ill

From the Epistle of Addjeus the Apostle, which he spake

IN the city of Edessa,

10 Give heed, therefore, to this ministry which ye hold, and continue
in it with fear and trembling, and minister every day. Minister ye not
in it vrfth neglectful habits, but with the discretion of faith ; neither
let the praises of Christ cease from your mouths, nor let weariness in
the time of prayers approach you. Give heed to the verity which ye

15 hold, and to the teaching (^) of the truth which ye have received,
and to the teaching of salvation which I commit to you. Because
before the judgment seat of Christ will it be required of you, when he
maketh reckoning with the pastors and superintendants, and when he
taketh his money from the traders with the increase of the doctrines.

^ For he is the King's Son, and goeth to receive a kingdom, and he
will return, and come and make a resurrection of all men.

IV.

Add^us preached at Edessa and in Mesopotamia, but he was from
*5 Paneus, in the days of Abgar the king. And when he was among the
Zophenians, Severus, the son of Abgar, sent and slew him at Agel
Hasna, and a young man his disciple.

V.

80 71. And Narcissus. For they did not suffer the selection of the

2p

no

Seventy-two to fail, as neither that of the Twelve. But he was of
the Seventy-two : perhaps he was a disciple of Addaeus the Apostle.

VI
From the exit op my Lady Mary from the world, and the 5

BIRTH AND CHILDHOOD OF OUR LoRD JeSUS ChRIST.

Book the Second.

In the year three hundred and forty-five, in the month Tishrin the
latter, my Lady Mary went out from her house, and went to the
sepulchre of Christ, because she used to go every day and weep there. 10
But the Jews, immediately after the death of Christ, seized the
sepulchre and heaped great stones at the door of it. And they set
men to watch over the sepulchre and Golgotha, and charged them,

that if any one should go and pray by the sepulchre or by Golgotha,

»

he should forthwith be put to death. And the Jews took away the l*
cross of our Lord and those two other crosses, and that spear with
which our Saviouir was struck, and those nails which they had fixed
in his hands (r<aa) and his feet, and those robes of mockeiy in which
he had been clad, and they hid them, because they were afraid lest
any one of the kings or the chief persons should come and inquire ^^
about the death of Christ.

And those that kept watch went in and told to the priests that
Mary cometh evening and morning, and prayeth there. And there
was a tumult in Jerusalem on account of my Lady Mary. And
the priests went to the judge, and said to him. My lord, send and 25
command Mary that she go not and pray at the sepulchre and at
Golgotha. And while they were considering, lo, letters came from
Abgar, the king of the city Edessa, to Sabina, the governor, who
had been appointed by the Emperor Tiberius, and even as far as to the
river Euphrates the governor Sabina had authority. And because 30

r

III

the Apostle Addaeus, one of the Seventy-two Apostles^ was gone
down and had built a church at Edessa^ and had cured the disease
which king Abgar had ; for king Abgar loved Jesus Christy and was
always inquiring about him ; and when Christ was put to deaths an^
A Abgar the king heard that the Jews had slain him on the cross^ he was
greatly grieved. And Abgar arose and rode until he came to the
river Euphrates, because he desired to go up against Jerusalem and
lay it waste. And when Abgar came and was arrived at the river
Euphrates, he considered in his mind, that if I pass over, there will

10 be enmity between me and the Emperor Tiberius. So Abgar wrote
letters and sent to Sabina the governor, and Sabina sent them to
Tiberius the Emperor. For after this manner wrote Abgar to the
Emperor Tiberius.

From Abgar the king of the city Edessa. Much peace to thy

15 Migesty, our Lord Tiberius. In order that thy Majesty might not be
offended at me, I have not crossed the river Euphrates, for I wished to
go up to Jerusalem and lay her waste, because she had slain Christ, a
wise physician. But thou, inasmuch as thou art a great king, and hast
authority over all the earth and over us, send and do me judgment

20 upon the people of Jerusalem. For let thy majesty know that I desire
that thou do me judgment upon those cruciiiers.

And Sabina received the letters, and sent them to the Emperor
Tiberius. And when he read them, the Emperor Tiberius was greatly
incensed, and he desired to destroy and slay all the Jews. And the

25 people of Jerusalem heard and were troubled. And the priests went
to the governor, and said to him. My lord, send and command Mary
that she go not and pray near the sepulchre and Golgotha. The
judge said to the priests. Go ye, charge and caution her what ye
desire.

80

L

U2

VII.
From the Oration composed by my Lord Jacob^ the Doctor^

ON THE FALL OF IdOLS. 5

He turned to Edessa and found in it a great work, that the king
was become a labourer for the chiirch, and was building it. The
Apostle Addseus stood in it like a builder, and king Abgar laid
aside his diadem and builded with him. An Apostle and a king, when
they agree the one with the other, what idol must not fall before lo
them ? Satan fled from the disciples to the land of Babylon : and
the story of the crucifixion had gone before him to the ChaldsBans.
He saw, when they were laughing at the signs, of the Zodiac, that he
was nothing.

15

vin.

From the Oration about the city of Antioch.

To Simon Rome, and to John fell Ephesus ; to Thomas India, and
to AddsBus the country of the Assyrians. And when they were sent
each one to the country which fell to him, they set their faces to ^o
convert the countries.

113

5 MARTYRIUM SANCTORUM CONFEgSORUM SAMON^, GURLE ET

ABIBI, EX SIMEONE METAPHRASTE.

Agebatur quidem sexcentesimus annus ab imperio Alexandri
Macedonis : novem autem annos jam transegerat Diocletianus,
sceptra tenens Romanorum : et sextum jam consultatum obtinebat
10 Maximianus : Augarus autem Zoarse filius^his temporibus eratPrsetor,
et Cognatus erat Episcopus Edessenorum^ et magna excitabatur perse*
cutio adversus ecclesias omnibus^ qui erant sub ditione Romanorum.
Et nomen quidem Cbristianorum, tanquam nefarium^ probris appeteba*-
tur et exagitabatur : sacerdotes autem et monachi, propter firmam fidem

15 et inexpugnabilem, miserabilibus tradebantur suppliciis^ desiderioque
et metu distrahebantur pii* Nam cum libere eloqui veritatem propter
Christi vellent desiderium, refugiebant rursus metu suppliciorum. Nam
ii quidem, qui se armabant adversus pietatem, studebant ut Cbristiani
Christianismum abjurarent, Satumoque et Rheaa se adjimgerent:

20 contra autem fideles, ut nihil esse ostenderent ea, quae ab illis cole-
bantur*

Illo ergo tempore Gurias et Samonas apud Judicem accusantur, quo-
rum ille quidem ex Sarcigitua, hie autem ex vico Ganade erat ortus^
ambo educati Edesss, quam vocant Mesopotamiam, quod sit media

25 inter Euphratem et Tigridem, et antea quidem ejus fama ad paucos
penraserat: post martyrum autem certamina erat omnium sermone
celebrata. Atque sancti quidem nequaquam versabantur in civitate :
sed procul ab ea remoti, ut qui vellent procul abesse ab ejus tumulti-
bus, studebant esse Deo soli manifesti. Et Gurise quidem condnentia

30 et charitas, erat bona et honesta possession et ex illius studio cognomen

2q

114

est ei impositum« adeo ut ex nomine eum non cognoveris^ nisi prius
dixeris continentem. Samonse autem erat in Deum corpus et animus
juvenilis et alacris^ et cum Guria virtute contendebat. li ergo accu-
santur ad Judicem^ quod non solum omnem finitimam Edessae regionem
sua doctrina confirmarent^ et ut su8a adhsBrerent fidei^ animum ad- 5
derent : sed etiam efficerent, ut despicerent persecutores, et ut illorum
impietatem omnino nihil facerent^ docerent^ conyenienter ei^ quod scrip-
turn est : Nolite confidere in principibus^ in filiis hominum^ in quibus
non est salus. Quibus Judex ad magnam accensus insaniam^ jubet
omnes, qui habent in honore religionem Cbristianamy sequentes doctri- lo
nam Guriae et Samonse^ simul cum iis^ qui eos ad id inducebant, com-
{Hrehensos, in tuta includi custodia. Jussus autem ad effectum est
deductusy et capta occasione^ cum aliis quidem ex his plagas impo-
suisset, alios autem aliis tonnentis subjecisset^ et ut Imperatotis decreto
parerent, suasisset : tanquam qui benigne et clementer se gereret, alios u
quidem sinit domiim abire : sanctos autem ut primos^ et qui pietatem
aliis impertiissent^ jussit adhuc affligi in carcere, qui ipsi quoque mar-
tyrii gaudebant societate. Audiebant enim in aliis provinciis multos
idem^ quod ipsi, certamen suscepisse : ex quibus erat Epiphanius et
Petrus, et sacrosanctus Pamphilus cum multis aliis in Csesarea Pales- 20
dnasy Timotheus Gazae, in magna Alexandria Timotheus, Agapetus
Thessalonicae, Hesychius Nicomediffi, Philippus Adrianopoli, Melidnae
Petrus, Hermes, et ejus socii in confiniis Martjropolis : qui fuerunt
etiam redimiti corona martyrii a Duce Heracliano cum aliis confessori-
bus, quorum est major numerus, quam ut possit ad nostram venire 26
cognitionem. Sed redeundum est ad ea, de quibus prius dicebamus.

Aintonius ergo Prseses Edessss, cum concessisset aliis^ ut domum
reverterentur, ei in altum erecto tribunali, jubet ad se adduci martyres :
et cum fecissent, quod jussi fuerant apparitores^ sancds dicit Praeses :
Divioissimus noster Imperator haec jubet, ut et a Christianismo defici- 30

115

atis^ quern sequimini^ et imagini Jovis cultum divinum tribuatis^ thus in
ara sacrificantes. Ad liasc Samonas : Absit, inquity ut vera fide relicta,
propter quam speramus fore^ ut vitam assequamur immortalem^ manuum
opus et figmentum colamus : Praeses autem : Imperatoris^ inquit^ jussa

5 onmino sunt implenda. Respondit Gxirias : Puram et divinam nostram
fidem nunquam inficiabimur, sequentes yoluntatem hominum^ in quos
cadit interitus. Habemus enim patrem in cselis^ cujus sequimur vo-
luntatem^ qui dicit : Qui me confessus fuerit coram hominibus^ ego
quoque eum confitebor coram patre meo, qui est In cselis. Qui me

10 autem negayerit coram hominibus^ ego quoque eum negabo coram patre
meo^ et Angelis ejus. Judex autem : Non vultis ergo^ inquit^ parere
voluntati Imperatoris ? Quomodo vero non fuerit absurdum^ ea quidem,
qusB visa fiierint hominibus^ iisque qui non multum et quantum vos^
possunt^ reipsa ad effectum deduci : eorum autem^ qui reruln potiun-

15 tur, jussa fieri irrita ? Qui Regis regum, inquiunt sancti, faciunt yolun-
tatem^ camis yoluntatem respuunt ac rejiciunt. Deinde cum Prseses
minatus esset mortem^ nisi parerent : Samonas^ Non moriemur^ inquit,
5 Tyranne, si creatoris sequamur yoluntatem : imo yero yiyemus po-
tius. Sed si ea secuti fuerimus^ quss jubet yester Imperator^ scias^ quod

20 etiamsi tu nos interemeris^ nos tamen male peribimus.

Postquam hsdc audiyit Presses^ jubet Anoyito commentariensi eos in
tudssimam conjicere custodiam. Yeritatem enim aegre fert animus^ qui
sua sponte est ad malum propensus : ut, qui segrotant oculi, splendorem
solis. Postquam autem ille fecit, quod ei fuerat imperatum, et mar-

25 tyres fuerunt in carcere, in quo etiam multi alii sancti prius inclusi
fuerant a militibus, Imperator quidem Diocletianus, accersito Musonio
Praeside Antiocluse, jubet eum yenire Edessam, et Christianos, qui in
ea erant inclusi, sive erant communis, siye sacrati ordinis, de sua inter-
rogare religione, et eis finem dare conyenientem. Cum is ergo yenisset

30 Edessam, et Samonam et Guriam primos curasset sistendos ad tribimal

"TT

116

judiciale^ dicit eis : Domini hie est orbis terrse^ hie est jussus^ ut yos
arse Jovis vinum libetis^ et thus imponatis. Sin minus^ ego vos variis
consumam suppliciis. Corpus enim flagris lacerabo^ donee perveniam
usque ad ipsa viscera: plumbum autem fervens non prius eessabo
vestns axiUis infundere^ quam id pervaserit usque ad intesdna. Deinde 5
nimc quidem manibus, nunc vero pedibus suspendam^ et efficiam^ ut
solvantur compages articulorum : novaque et inaudita excogitabo
supplicia^ qu8& nee omnino quidem ferre poteritis*

Respondit autem Samonas : Yermem^ cujus minae sunt intentatae iis,
qui negant Dominum^ et ignem^ qui non extinguitur^ magis^ quam ea, lo
quae tu enumerasti^ tormenta formidamus. Ipse enim^ cui cultum
offerimus rationalem^ primiun quidem nos corroboratos adversus varia
haec tormenta^ eripiet a tuis manibus. Deinde etiam in tuto collocabit^
ubi est habitaculum omnium laetantiiun* Alioqui autem omnino
adversus solum corpus armaris : Quid enim animam potueris laedere ? 15
Quae quandiu quidem habitat in corpore, tormentis evadit praeclarior :
ea autem recedente^ nullus est omnino sensus corpori. Quo magis
enim homo noster extemus corrumpitur^ eo magis intemus renovatur
in dies : per patientiam enim hoc propositum certamen peragimus. Prae-
ses autem rursus veluti protestans^ ut^ si non parerent^ puniret justius : 20
Discedite ab errore^ inquit^ vobis consulo, et cedite jussui Imperatoris.
Non poteritis enim ferre tormenta. Cui sanctus Gurias^ Neque
errori^ ut tu dicis^ servimus, respondit : nee Imperatoris jussui imquam
paruerimus : absit ut tam pusilli animi simus^ et tam amentes. Sumus
enim illius discipuli^ qui animam suam pro nobis posuit^ divitias benig- 25
nitatis et suam in nos ostendens charitatem. Resistemus ergo peccato
usque ad mortem^ neque quicquid acciderit, supplantabimur a machinis
adversarii^ quibus primus homo captus^ decerpsit mortem per ligni
inobedientiam : et Cain persuasus^ fratris quidem sanguine manus
polluit: gemere autem et tremere^ invenit praemia peccati. Sed nos se

117

Christ! verbis mentem adhibentes^ non timebimus eos^ qui occidun
corpus^ animam autem non possunt occidere : ilium podus timebimus,
qui nostram animam et corpus potest perdere. Tyrannus autem, Non
ut, inquit, vestras percurrentes scripturas, possitis refellere, quae a nobis
6 objiciuntur, ideo ira non moveor, et me praebeo patientem: sed ut
jussum Imperatoris exequentes, cum pace domum revertamini.

Hsec oratio nibil flexit martyres, sed propius accedentes: Quid
nostra, aiunt, refert, si irasceris, et es ad iram propensus^ et tanquam
nives pluis tormenta ? Tunc enim nobis magis benefacies, clariorem

10 reddens nostram probationem patientise, et concilians majores remune-
ration's. Haec est enim summa nostras spei, hunc incolatum, qui est
ad tempus, relinquere, et migrare ad aetemum. Habemus enim taber-
naculum non manu factum in caelis, quod etiam sinum Abrahae scriptura,
propterea quod is esset familiaritate Deo conjunctus,soletyocare. Cum

15 itaque vidisset Praeses immutabilem eorum constantiam, statim mittens
dicere, processit ad castigandum^ et jubet Anuino Commentariensi
utrunque una manu suspendij et eis toto pondere corporis divulsis,
adhuc eorum pedibus gravem suspendere lapidem, ad sensum acrioris
doloris. Atque hoc quidem ita se habebat^ et ab hora tertia usque ad

20 octavam tale tormentum forti animo tolerabant, non vocem emittentes,
non gemitum, non aliquid aliud ostendentes^ quod esset pusilli et abjecti
animi. Dixisses eos pati in alieno corpore, aut aliis patientibus, ipsos
solum esse spectatores eorum, quae fiebant.

Interim autem, dum ii penderent manibus, occupatus erat Praeses in

25 aliis audiendis. Deinde cum ab eis quievisset, jubet Commentariensem

interrogare sanc^> an jussui, Imperatoris vellent parere, ut liberaren-

tur a tormento : et cum ille quidem interrogaret, hi vero non possent,

aut non vellent respondere, jubet eos includi in interiore custodia, in

lacu tenebroso et nomine et re ipsa, et pedes usque ad diem sequentem

30 afiixos esse ligno. Die autem jam apparente, a ligni quidem vinculis

2H

118

pedes sunt relaxati : carceris autem aditus fuit obstnictus^ ut nee solans
quidem radius posset subiie: edktum autem fuit custodibus^ non
frustum panis^ nee parvam quidem guttam aquie tres totos dies eis prss-
bere. Quamobrem decsdtero tenebrosus career et longa inedia erat
condemnatio martyribus. Cum. autem adesset tertius dies circa prin- 5
cipium mensis Augusti^ apertus quidem fuit aditus carceris : illi autem
in eo retenti sunt usque ad decimum Novembris. Deinde Judex eos
curat sistendos pro suo tribunali. Et nee tantum, inquit^ tempus yobis
prsebuit, ut mutati aliquod salutare caperetis consilium ? Illi autem
respondent: Quod nobis videtur, tibi jam saepius ostendimus: tu 10
autem fac ea, quse tibi fuerunt imperata. Prseses autem statim jubet
Samonam altero pede in genu inclinari, et ferreum vinculum injici ejus
genui. Quod cum factum esset^ eum quidem suspendit prsecipitem a
pede, quem inclinaverat, alterum deorsimi trahens pondere ferri, quod
verbis non potest explicari : et sic atbletam moliens discerpere. Quo 15
quidem tempore cum coxse acetabulum per vim sedem suam reliquisset?
effectum est, ut Samonas claudicaret : Guriam autem, quod esset im-
becillus et subpallidus^ sinebat impunitum, non quod eum benignis
adspexjsset ocuUs, non quod esset misertus ejus imbeciUitatis : sed ut
qui, quod eum punire cuperet, potius pepercisset. Ne forte, aiebat, 20
nobis imprudentibus consumeretur ante cruciatus.

Et jam erant quidem duse horse diei, ex quo suspensus erat
Samonas : hora autem quinta jam aderat, et is adbuc pendebat sub-
lime : et qui circumsistebant milites, movebantur misericordia^ et
hortabantur ut Imperatoris pareret imperio. Sed peccatorum miseri- 85
cordia caput sancti non pinguefecit. lUe enim etsl 4»e^rbe premeretur
a tormento, ipsos ne uUo quidem dignabatur responso, sinens eos lugere,
et se potius, non illimi dignum censere misericordia. In caelum autem
toUens oculoSf precabatur Deimi ex profundo cordis^ et ei revocabat in
memoriam miracula, quae a seculo facta sunt : Domine Deus, dicens, 3^

i

J

119

sine quo nee passereulus quidem eadet in laqueum : qui Davidi dila-
tasti cor in afflicdonibus : Qui Prophetce Danieli vim dedisti edam
contra leones : Qui pueros Abramieeos et Tiranni et flammse victores
effecisd : tu quoque nunc Domine adspice ad bellum^ quod contra nos

6 geritur^ qui nostrse naturae n6sd imbeciUitatem. Conatur enim inimi-
cus figmentum tuae dexterse avertere ab ea^ quse est apud te^ gloria.
Sed tu benignis tuis nos intuens oculis^ conserva in nobis^ qui extingui
non potest^ lucemam tuorum mandatorum : tua autem luce dirige
nostras semitas^ et digneire nos &ui ea^ quse est in te^ -beadtudine :

10 Quoniam es benedictus in ssBcuIa saBculoruml Atque ille quidem
Agonothetae emittebat banc gradarum acdonem : quidam autem scriba,
qui aderat^ Uteris mandavit quae dicta sunt.

Jussit autem PraBses Commentariensi eum solvere a supplicio. Ille
Tero cum sic fecisset, et portasset cum iis^ qui aderant^ jam doloribus

15 defessum et confectumt in priorem ferentes custodiam^ deponunt juxta
sanctum Gxiriam. Cum autem esset Novembris decimusquintus^ noctu
circiter galli cantum surrexit Index : eum vero precedebant lampades et
satellites : et cum ad basilicam venisset^ quae dicitur^ ubi erat judi-
cium^ cum magno fastu sedet pro tribunali : et accersit athletas Gxiriam

so et Samonam. Et hie quidem venit ambulans in medio duorum, et
fultus utriusque manibus. Nam et premebat inedia, et gravabat
senectus^ bona spe solummodo eum re&igerante. Grurias autem ipse
quoque portatus ducitur, ut qui nee posset omnino ingredi, utpote
quod pes ei fuisset graviter a vinculo sauciatus. Ad quos defensor

S5 impietads : Cum data^ inquit^ fuerit vobis potestas^ de eo^ quod est
vobis conducibile^ simul deliberasds, Dicite ergo, an novi aliquid sit
a vobis consideratum : et an priorum vos aliqua subierit poenitenda :
et parete jussui divinissimi. Sic enim vestris opibus et possessionibus,
quinedam bac suavissima quoque luce 'frueminL Ad haac martyres :

10 Nemo, inquiunty qui sapit, magnifecerit parum manere in iis, quao

ISO

fluunt, Sufficit enim nobis tempus, quod prsBcessit^ ad usus eorum et
adspectum : nee eorum aliquid desideramus. Quam autem mortem
nimc nobis intentas^ ea nos ad immortalia transmittit tabemacula, et
efficietj ut simus participes ejus^ quae est illic^ beatitudinis.

PrsDses autem : Qua) a vobis, inquit, dicta sunt, nostras aures 5
magna affecerunt tristitia. Ego autem paucis exponam id^ quod vide-
tur. Nam si arse quidem thus imponitis^ et imagini Jovis sacrificads^
recte se habuerit : et unusquisque vestr&m domum abibit. Sin yero
adhuc pergitis Imperatoris jussui non parere^ amputabimtur vobis
omnino capita^ boc enim yult et statuit magnus Imperator. Ad quae 16
respondens generosissimus Samonas : Si nos^ inquit^ tanto affeceris
beneficio^ ut liberemur quidem ab iis^ quae hie sunt^ molestiis : trans-
mittamur autem ad eam^ quae est illic^ beatitudinem^ quantum in nobis
quidem situm est^ tibi reddetur merces ab eo^ qui nostra dispensat ad
id, quod est utile. Ad haec cum respondisset Praeses, ut videbatur^ be* 15
nignius^ et dizisset : Ego toleranter hucusque tuli^ longas illas sustinens
orationesy ut mora temporis mutati^ traduceremini ad id quod est
utile^ et supplicium mortis non subiretis. Qui morti^ quae est ad
tempus^ inquity se tradunt propter Christum^ clarum est fore^ ut ii
liberentur ab aetema. Qui enim mundo moriuntur^ vivunt in Christo. 20
Nam Petrus quoque, qui resplendet in choro Apostolorum, cruce fuit
condemnatus et morte : et filius tonitrui Jacobus^ ab Herode Agrippa
fuit interfectus gladio. Quinetiam Stephanus quoque Aiit appetitus
lapidibus^ qui primus percurrit stadium martyrii. Quid autem
dixeris de Johanne? an ne ejus quidem admittes egregiam illam 95
constantiam^ et loquendi libertatem, quod mori maluerit^ quam cubilis
tacere impudicitiam : adultera vero ejus caput acceperit praemium
saltationis ?

Rursus autem Praeses : Non ut yestros, quos dicitis^ sanctos enimie*
retis^ vos fero toleranter : sed ut mutato consilio, jussis cedentes 30

\

121

Imperatoxis, ab acerbissima morte libereminL Si enim sids nimium
audaces et insolentes^ quid aliud, quam vos majora excipient supplicia,
quibus oppressii vel inviti facietis id^ quod nos exigimus : quo tempore
nee omnino quidem poteritis refugium habere ad misericordiam ?

5 Nam quod sit per vim, ne potest quidem provocare ad commise- '
rationem : quomodo contra quod sponte sit, est dignum misexicordia.
Christi autem confessores et mar^res dixerunt : Non opus est multis
verbis. Ecce enim nos sumus tibi prsasto ad omnia subeunda supplicia.
Quod ergo tibi fiiit imperatum^ ne differas exequi. Nos enim Christi

10 veri Dei sumus adoratores, et nursus dicimus : Cujus regni non erit
finis. Qui etiam potest solus vicissim glorificare eos, qui ejus nomen
glorificant. Interim autem dum hsoc dicerentur a Sanctis, Presses tulit
in eos sententiam, ut mortem subirent gladio. Illi vero hetitia, quse
verbis non potest explicari, affecti : Te vere decet gloria et laudatio,

15 qui es Deus universorumj clamabant : quod tibi placuerit, ut sus-
ceptum certamen perageremus, ut a te quoque immortalem splendorem
assequamur.

Cum ergo vidisset Prseses immutabilem eorum constantiam, et
quemadmodum in animsB exultatione extremam accepissent sententiam,

20 Sanctis quidem, Deus, inquit, eorum, quse fiunt, ait inspector, quod
non per me volebam vos vitae finem accipere ; sed inexorabilis jussus
me ad id cogit Imperatoris. Spiculatori autem jubet accipere mar-
tyres, et in curru imponere, et procul a civitate abducere cum militi-
busy et eis Ulic finem afferre gladio. Ille autem cum per portam

25 Romanensem sanctos noctu eduxisaet, cum altus sopor teneret cives^

ad septentrionalem partem civitatis abdudt in montem Bethelabicla.

lUi vero cum fuissent in eo loco, et in laetitia cordis et magna animi

constantia e vehiculo descendissent, a spiculatore et iis, qui sub eo

erant, tempus ad orationem petierunt, et acceperunt. Perinde enim,

soacsi non sufficerent tormenta et sanguis ad intercedendum pro eis,

2l

1S»

propter summam modestiain adhuc etiam opus habebant precatione.
Cum itaque oculos in caelum sustulissent^ et intense precati essent,
Deus et pater Domini nostri Jesu Christie suscipe in pace spiritus
nostros^ postremo dixerunt. Samonas autem conversus ad spicula-
torem^ Exequere, inquit^ id quod est tibi imperatum : cumque genu 5
simul inclinasset cum Guria^ eis amputantur capita decimoquinto
Novembris. Atque boc modo quidem se babuerunt res martyrum.

Cum autem tertiimi quoque qusereret numerus, ut in bis glorifica-
retur Trinitas, invenit (o optimam providentiam) tempore quidem
postea Abibum, qui autem idem cum iis^ qui prsecesserant, iter ingredi 10
constituerat, et illo ipso martyrii die fuit consummatus. Magnus ergo
inter martjres Abibus, ex eadem quidem^ ex qua illi patria^ nempe ex
ThelsaBa vico erat ortus: sacro autem diaconattts fuerat bonoratus
cbrismate. Cum vero Licinius teneret sceptra imperii Romanorum^ et
Lysanias creatus fuisset PrsBses Edessse, excitata rursus erat persecutio 15
adversus Christianos^ et Abibo universum imminebat periculum. Is
enim obibat civitatem, divinas cunctos docens scripturas, et magno
animo confirmans ad pietatem. Ciun autem haec venissent ad aures
LysanisB; ea Licinio Imperatori ab eo significantur. Studebat enim^
ut ipse ei committeret qusestionem habendam de Cbristianis^ et 20
maxime de Abibo. Neque enim fuerat ei prius commissa. Die vero
Uteris datis, jubet ut morte Abibum afficiat. Literis ergo redditis
LysanisB; quseritur ubique Abibus. Ipse autem degebat in quadam
parte civitatis^ propter statum Ecclesiasticum : mater vero et quidam
ex iisy qui ad eum genere attinebant, cum eo versabantur. lUe autem 25
cum rem rescivisset, ne daret poenas^quod martyrii deseruisset ordines^
cuidam^ qui erat ex primis cohortis (is autem vocabatur Theotecnus)
seipsum indicat: et tandem^ Quem quseritis, inquit, Abibum? ipse
sum^ inquit. Ille vero benigne eimi intuens : Nemo^ inquit, adhuc
novit te ad nos venisse^ 6 homo. Abi ergo, et servare : nee sis soUcitus 3<i

123

de matre^ nee de iis^ qui genere ad te attinent. Nullus enim eos
potuerit omnino afficere molestia. £t lisec quidem Theotecnus.

Abibus autem^ cum tempus vocaret ad martyrium^ nolebat pusillo et
abjecto animo sujfl^ari salutem. £i itaque dicit : Non propter charam
5 matrem, nee propter eognatos me reddo mamfestitm : sed adsum prop-
ter Christi confessionem. Ecee enim vel te nolente apparebo coram
Prseside, et meum Christum pr»dieabo coram principibus et regibus.
Theotecnus itaque veritus, ne sua sponte veniret ad Prsesidem^ et ea
de causa ei afferretur periculum^ ut qui eum non fecisset manifestum^

10 assumit Abibum, et eum adducit ad Praesidem: Hie ille est^ inquit^
qui quaeritur Abibus. Cum autem Lysanias audiisset Abibum sua
sponte adiisse ad certamina^ arbitratus eam rem esse contemptus et
audacisB^ ut qui parvifecisset austeritatem tribunalis^ eum stadm curat
ducendum in judicium: conditionemque ab eo petit^ et nomen^ et

15 patriam. Cum vero respondisset se quidem esse ortum e vico Thelssea^
significasset autem, se esse Christi ministrum, stadm martyrem est
criminatus Prseses^ quod non obtemperasset jussis Imperatoris. Hujus
autem rei apertum esse dicebat indicium quod lovi thus non sacrificaret.
Ad hsBC^ se quidem Christianum esse, dicebat Abibus, et non posse

30 verum Deum relinquere^ sacrificare autem inanimis et nullo sensu
prseditis operibus manuum. Praeses vero, eum brachia vinctimi fimi-
bus, jussit in ligno sublimem extolli, et ferreis unguibus lacerari. Erat
autem suspensio longe violentior, quam laceratio. Yeniebat enim
in periculum, ne discerperetur, cum violenta extensione ei divellerentur

35 brachia*

Interim dum is penderet sublimis^ conversus est PraBses ad blanditias,
et fingebat se esse patientem, Minabatur autem- etiam graviora, si
non mutaret propositum : Ille autem : Nemo, inquit, me abducet a
fide : neque persuadebit^ ut adorem daemones, etiamsi plura tormenta

30 inferat et majora. Cum autem vellet scirQ Praeses, quamnam ei utili-

124

tatem tonnenta conciliarent^ qusB corpus solum consumunt^ Christi
martjrr Abibus : Non ad praesens usque tempus^ inquit, nostra coii^
sistunt : nee ea solum sequimur^ qusB cemuntur. Quod si tu quoque
volueris adspicere ad spem et promissam nobis remunerationem, forte
etiam dices cum Paulo : Non sunt condignad passiones hujus temporis 5
ad gloriam^ quae est revelanda in nobis. Cum autem Praases ea^ quaB
dicebantur^ damnaret stultitiad : et nunc quidem blandiens et subiens
personam patientias^ nunc yero minans et acerbam ei mortem intentans,
neutri eorum eum videret cedere : Non tibi repentinum et totum simul
vitas finem afferam, sentcntiam ei pronunciavit : sed te lento igne pau- lo
latim Hquefactum^ efficiam immitem et implacabilem animam deponere.
Dixit^ et cum versus septentrionem extra civitatem collecta fuisset
materia^ ducebatur ad rogam^ sequente quidem matre^ sequentibus
autem iis quoque^ qui alias cognatione ad eum attinebant. lUe vero
postquam esset precatus^ et bene disdsset omnibus, et eis osculum 15
dedisset in Domino^ accensa autem esset materia ab iis^ qui ad id ser-
viebanty in ignem injicitur : et cum aperto ore flammam accepisset^
apud eum^ qui dederat^ spiritum deposuit, Deinde cum ignis esset
sedatus, qui ad eum attinebant^ precioso linteo eum circimdederunt^ et
unguentis unxerunt : cumque psalmos et hymnos^ ut par erat, ceci- 29
nissent, prope Samonam et Guriam eum deposuerunt^ ad gloriam Patris
et Filii et Spiritds Sanctis quae est divina Trinitas, et in quam non cadit
divisio. Quam ^decet honor et adoratio nunc et semper, et in saecula
sseculorum, Amen. Talem quidem vitad finem invenit martyr Abibus
tempore Licinii^ et talem cum Sanctis nactus fuit depositionem, et sic 26
piis attulit requiem a persecutionibus. Nam deinceps quidem Licinio
fuit diminuta potentia : Constantino autem floruit domination et cre-
verunt ei sceptra Romanorum : qui primus inter Imperatores ^libere
professus est pietatem^ et Christianis concessit vivere ut Christianos.
— From SURIUS: De Probaiu Sanctorum Vitis^4fVol. foL Colon, av
Agrip. 1618. Nov. I5th,p. 339.

MOISE DE KHORENE

HISTOIRE D'ARMENIE.

LIVRE SECOND. CHAPITRE XXVI.
10

R^ne d'Abgar. — ^L'Arm^nie est entierdment soumise au tribut des Ro-
mains. — Guerre avec les Troupes d'H^rode. — Le Pils de son Fr^re,
Joseph, est tu6.

Abgar, fils d*Archam, monte but le tr6ne la vingtieme anii6e d'Archavir,

15 roi des Parses. Get Abgar 6tait appel6 Avak-air (grand homme), a
cause de sa grande mansuetude et de sa sagesse^ et de plus, h cause
de sa taille. Ne pouvant bien proiioncer, les Grecs et les Syriens
lappeldrent Abgar. La deuxidme annee de son r^gne^ toutes les
contrees de rArmdnie deviennent tributaires des Romains. Ordre est

20 donne par Tempereur Auguste, comme il est dit dans I'Evangile de
saint Luc, de faire un denombrement en tons lieux : pour cela en-
voyes en Arm^e^ des commissaires romains y apportdrent la statue
de Tempereur Auguste^ et I'erigdrent dans tons les temples* En ce
meme temps^ vient au monde notie sauveur J^sus-Christ, fils de Dieu.

25 A la m^e 6poque il y a trouble entre Abgar et Herode; car
H6rode voulait que sa statue f&t erigee auprds de la statue de Cesar^
dans les temples de I'Armenie : Abgar se reAise k cette pretention.
D'ailleurs^ Herode ne cherchait qu*un pretexte pour fondre sur
Abgar ; il envoie une armee de Thraces et de Germains faire incursion

30 dans le pays des Perses^ avec ordre de passer sur les terres d*Abgar.

2 K

126

Mais Abgar loin de consentir, s'y oppose, disant que Tordre de Fem-
pereur est de faire passer les troupes en Perse par le desert H6rode,
indign6, et ne pouvant pas agir par lui-mfeme, accabl6 de douleurs, en
punidon de sa coupable conduite envers le Christ, comme le rapporte
Joseph, envoie son neveu, i qui il avait donn6 sa fiUe, mariee d'abord 5
k Ph6ror, son frfere. Le lieutenant d'Herode, k la tSte d'une arm6e
considerable, se hate d'arriver en Mesopotamie, rencontre Abgar au
camp de la province Pouknan, pent dans le combat, et ses troupes
sont mises en fuite. Bientot apres, H6rode meurt: Archelaiis, son
fils, est 6tabli par Auguste ethnarque de la Judee. 10

XXVII.

Fondation de la Villa D'^esse. — Notice abr%6e sur la race de notre

niuminateur.

15

Peu te temps aprfes, Auguste meurt, et Tibdre en sa place est empe-
reur des Romains. Germanicus, devenu C6sar, trainant k sa suite les
princes du royaume d'Af chavir et d* Abgar envoyes k Rome, triomphe,
au sujet de leur guerre, dans laquelle ces princes avaient tu6 le
neveu d*H&ode, Abgar, indigng, medite des projets de r6volte, et se 20
prepare aux combats. II badt une ville sur le terrain occupe par
I'arm^e arm6nienne d'observadon, Ik ou prec^demment on gardait
I'Euphrate contre les entreprises de Cassius ; cette nouvelle ville est
appele Edesse. Abgar y transporta sa cour, qui 6tait k Medzpine,
tons ses dieux, Naboc, Bel, Patnicagh et Tarata, les livres des ecoles 25
attach6es aux temples, et meme les archives royales.

Aprds quoi Archavir 6tant mort, Ardaches, son fils, regne sur les
Perses. Quoique ce ne soit pas I'ordre de Thistoire quant aux temps,
ni m^me I'ordre selon lequel nous avons entrepris ces annales, mais
comme il s'agit des descendans du roi Archavir, du srang mdmeSO

127

d'ArdacheSy son fils^ nous allons^ pour faire honneur k ces princes^
les placer^ par anticipation de temps, pres d'Ardaches, afin que le
lec(eur sache qu*ils sont bien de la mem'e race, de la race du brave
Archag ; puis nous signalerons le temps de Tarriv^e de leurs pdres en

5 Armenie, les Garenian et les Sour6nian de qui descendent saint
Gregoire et les Gamsarian, lorsque, suivant Tordre des 6vfenemens,
nous arriverons au regne du roi sous lequel ils parurent.

Abgar ne r6ussit pas dans ses projets de revolte ; car, des troubles
6tant survenus entre ses parens du royaume de Perse, il partit k la

10 t^te d*une armee pour apaiser et faire cesser la discorde.

XXVIII.

Abgar vient en orient, maintient Ardachds sur le Tr6ne de Perse. —
15 Concilie ses &^res, de qui descendent notre lUuminateur et ses

parens.

Abgar, 6tant all6 en orient, trouve sur le tr6tie de Perse Ardacbds,
fils d'Archavir, et les freres d'Ardachds en lutte avec lui ; car ce
prince pensait k r6gner sur eux dans sa posterite, et eux ne voulaient

20 pas J consentir. C*est pourquoi Ardaches les ceme de toutes parts,
suspend sur leur tete le glaive de la mort ; les dechiremens, la dis-
corde ^taient entre leurs troupes et leurs autres parens et allies ; car
le roi Archavir avait trois fils et ime fiUe : le premier de ces fils 6tait
le roi Ardaches lui-mSme, le second Garene, le troisieme Sourdne ;

25 leur soeur nommee Gochm, 6tait femme du g6n^ral de tons les Arik,
general choisi par leur p^re Archavir.

Abgar persuade aux fils d'Archavir de faire la paix ; il en fixe
entr'eux les conditions et stipulations: Ardach^ rdgnera avec sa
posterit6 comme il meditait, et ses fireres seront appeles Bahlav, du

30 nom de leur ville et de leur vaste et fertile pays, de maniere que leurs

128

satxapies soient les premieres^ plus 61ev6es en rang que toutes les
satrapies cle Perse, comme vraiment race de rois. Des traites^ des
sermens sdpulent que^ en cas;d*extinction d*enfans males d'Ardaches^ ses
freres arriveront au trone ; apres la race r^nante d'ArdachSs ses fireres
sont distingu6s en trois races ainsi d6nonunees : la race de Grardne Bahlav, &
la race de Sourdne Bahlav^ et la race de leur soeur, la race Asbahabied
Bahlav^ race ainsi appelee du nom de la seigneurie de son man.

On dit saint Gregoire issu de la race Sourdne Bahlav, et les Cramsa-
rian de la race Gardne Bahlav. Nous rapport^rons dans la suite les
circonstances de Tarrivee de ces personnages, signalant seulement ici 10
leurs noms aupres d'Ardaches^ afin que tu saches que ces grandes
races sont bien le sang de Vagharchag, c*est-i-dire la posterite du
grand Archag, f rere de Vagharchag.

Tout 6tant ainsi r6gl6, Abgar prend avec lui la lettre des traites, et
retoume dans ses 6tats, non en parfaite sante, mais en proie li de 15
vives douleurs.

XXIX.

Abgar revient d'orient. — II prSte secoima k Ardte, en guerre centre H6rode 20

T^trarque.

Quand Abgar fiit revenu d'orient, il apprit que les Romains le
8oup9onnaient d'y 6tre all6 pour lever des troupes ; en cons6quence,
il fait parvenir aux commissaires des Romains la connaissance des
causes de son voyage en Perse, ainsi que le trait6 condu entre Ardaches 25
et ses firdres, mais on n'ajouta aucune croyance h ses rapports ; car
il etait charge par ses ennemis Pilate, H6rode le T6trarque, Lysanias
et Philippe. Abgar s'etant rendu dans sa ville d'Edesse, se ligua avec
Ardte, roi de Petra, et lui donna des troupes auxiliaires, sous la con-
duite de Khosran Ardzrouni, pour faire la guerre a Herode. H6rode so

139

avait d'abord 6pou86 la fille d'Ardte^ puis Tavait r6pudiee^ pris ensuite
H6rodiade du vivant mSine de son mari^ circonstance pour la quelle il
avait fait perir Jean-Baptiste. Ainsi il y eut guerre entre H6rode et
Ardte en raison de Tinjure faite k lafiUe d'ArSte. Yivementattaqu^es^
5 les troupes d'Herode furent d6faites, grace au secours des braves
Arm6niens ; comme si, par la Providence divine, vengeance 6tait tiree
de la mort de Jean-Baptiste.

10

Abgar envoie des Princes ^ Marinus. — Ces d^put^ voient notre Sauveur le
Christ. — Commencement dQ la Conversion d'Abgar.

A cette 6poque, fut 61ev6 par Tempereur au commandement de la
Ph^nicie, de la Palestine, de la Syrie et de la M^opotamie^ Marinus,

15 fils de Storoge. Abgar lui envoya deux de ses principaux officiers,
Mar-Ihap prince d'Aghtznik et Chamchacram, chef de la maison des
Abahouni, ainsi qu'Anan, son confident. Les envoyes se rendent dans
la viUe de Petkoupine pour faire connaltre h Marinus les causes du
voyage d* Abgar en orient, en lui montrant le traits conclu entre

^^ Ardach^s et ses frdres, et, en m£me temps, pour invoquer Tappui de

Marinus. Les d6put6s trouv^rent k £leuth6ropole le gouvemeur

* romain; celui-ci les re9oit avec amiti^ et distinction, et fait cette

r^ponse h Abgar: ''Ne crains rien pour cela de la part de Tern-

pereur, pourvu que tu aies bien soin d'acquitter entidrement le

25 tribut."

A leur retour, les d6put6s armeniens alldrent h Jerusalem voir notre '
Sauveur, le Christ, attir6s par le bruit de ses miracles. Devenus eux-
m^mes t6moins oculaires de ces prodiges, ils les rapport^rent k Abgar.
Ce prince, saisi d'admiration, cfut v6ritablement que J^Us 6tait bien

30 le fils de Dieu, et dit : '^ Ces prodiges ne sont pas d'un homme, mais

2l

130

d'un Dieiu Non, il n'est personne d'entre les hommes qxii puisse
ressusciter les morts, Dieu seul a ce pouvoir." Abgar 6prouvait dans
tout son corps des douleurs aigues qu'il avait gagnees en Perse, plus
de sept ann6es auparavant ; des hommes il n'avait re9u aucun lemede
i ses maux; Abgar fit porter une lettre de supplication i Jesus, il le 5
conjurait de venir le gu6rir de ses douleurs. Voici cette lettre.

XXXL

Lettre d'Abgar au Sauyeur J^us-Christ.

10

*' Abgar fils d'Archam, prince de la terre, k J&us, sauveur et
bienfaiteur des hommes, qui as apparu dans la contr6e de Jerusalem,
salut:

'^ J'ai oui parler de toi et des cures op6r6es par tes mains, sans
rem^es, sans plantes ; car, comme il est dit, tu £ais que les aveugles i&
voient, que les boiteux marchent, que les 16preux sont gu6ris ; tu
chasses les esprits immondes, tu gu6ris les malheureux afflig^ de
maladies longues et inv6t6r6es; tu ressuscites* m6me les morts.
Comme j*ai oui parler de tous ces prodiges op6r6s par toi, j'en ai
conclu ou que tu es Dieu, descendu du ciel pour faire de si grandes 20
choses, ou que tu es fils de Dieu, toi qui produis ces miracles. £n
cons6quence je t'ai done 6crit, te priant de daigner yenir vers moi
et de me gu6rir des maux qui m'affligent. J'ai oui. dire aussi que les
Juifs murmurent contre toi et veulent te livrer aux tourmens : j'ai
une ville, petite mais agr6able, elle pent nous suffire k tous deux." 25

Les messagers, porteurs de cette lettre, rencontr^nt J6sus k Je-
rusalem, fait confirm^ par ces paroles de l*£yangile : '' Quelques uns
d'entre les puens yinrent trouyer J6sus ; mais ceux qui les entendirent,
n'osant rapporter k J6sus ce quails ont entendu, le disent k Philippe et
k Andre qui redisent tout k leur mattre." Le Sauyeur n*accepta pas so

131

alors rinvitation qui lui 6tait faite, mais fl voulut bien honorer Abgar
d'une r6ponse ainsi coii9ue :

5 XXXII.

R^ponse it la Lettre d' Abgar, r^ponse que TApdire Thomas toivit k ce

prince par ordre du Sauveur.

'* Heureux celui qui croit en moi sans m*avoir vu ! Car il est 6crit
de moi : " Ceux que me voient, ne croiront point en moi, et ceux qui
ne me voient point, croiront et vivront." Quant k ce que tu m'as
ecrit, de venir prds de toi ; il me^ faut» accomplir ici tout ce pourquoi
j'ai et6 envoy6, et lorsque j'aurai tout accompli, je monterai vers celui
qui m'a envoy6 ; et quand je m'en irai, j'enverrai un de mes disciples,
qui gu6rira tes maux, te donnera la vie ^ toi et i tous ceux qui sont
avec toi.

Anan, courrier d' Abgar, lui apporta cette lettre, ainsi que le por-
trait du Sauveur, image qui se trouve encore aujourd*hui dans la ville
d'Edesse.

20

XXXIII.
Pr6dication \, Edesse de rAp6tre Tha4^. — Copie de Cinq lettres.

Aprds Tascension de notre Sauveur, Tapotre Thomas, Tun des douze,
25 envoie un d*entre les soixante-dix disciples, Thad6e, dans la ville
d'Edesse, pour gu6rir Abgar et 6vang61iser, selon la parole du Sei-
gneur. Thad6e vient dans la maison de Tobie, prince juif, qu*on dit
6tre de la race des Pacradouni. Tobie, ayant quitt6 Archam, n'abjura
point, avec ses autre? parens le judfusme, mais en suivit les lois jusqu'au
30 moment oil il crut au Christ. Bientdt le nom de Thad6e se repand

132

dans toute la ville. Abgar, en apprenant son arriv6e, dit : '* C'est bien
celui au sujet duquel J6sus m*a ecrit;'* et aussitdt Abgar manda
Tapdtre. Lorsque Thadee entra^ une apparition merveilleuse se
peignit aux yeux d' Abgar sur le visage de I'apotre ; le roi s*6tant ley6
de son tr6ne, tomba la face contre terre et se prostema devant Thadee. $
Ce spectacle surprit fort tons les princes assistans^ car ils ignoraient le
fait de la vision. '* £s-tu vraiment, dit Abgar k Thad^Cyes-tu disciple
de J6sus k jamais b6ni ? es-tu celui qu*il in*a promis de m*envoyer^ et
peux-tu gu6rir mes maux ?" — *' Oui/' repondit Thad6e, " si tu crois
en J6sus-Chri8t, fils de Dieu, les voeux de ton coeur seront exauc^s.^* — lo
" J'ai cm en J6sus/' dit Abgar, " j'ai cm en son pSre ; c*est pourquoi je
voulais aUer k la t^te de mes troupes exterminer les Juifs qui ont crucifix
Jesus, si je n'avais 6t6 empecli6 k cause de la puissance des Romains."

Des lors Thadee se mit k ivang61iser le roi et sa ville ; posant les .
mains sur Abgar, il le gu6rit ; il gu£rit aussi un podagre, Abdiou, 15
prince de la ville, tr^ honor6 dans toute la maison du roi. II gu6rit
encore tous les malades et les infirmes de la ville, et tons crurent en
Jesus-Christ. Abgar fut baptist et toute la vfle avec lui, et les
temples des fiaux dieux fiirent fermes, et toutes les statues des idoles
plac6es sur les autels et les colonnes furent cach6es, voilSes avec des 20
roseaux. Abgar n*obligeait personne par la force d*embrasser la foi,
mais de jour en jour le nombre des croyans se multipliait.

L'apotre Thad6e baptise un fabricant de coifiures de soie, appele
Att6e, le consacre, T^tablit k Edesse et le laisse au roi en sa place.
Thad6e, aprfes avoir re9u des lettres patentes d'Abgar, qui veut que 25
tous 6coutent I'Evangile du Christ, s en va trouver Sanadroug, fils de
la soeur d' Abgar, que ce prince avait 6tabli sur le pays et sur Tarmee*
Abgar se plut k 6crire k I'empereur Tibdre une lettre ainsi con9ue :

30

133

Lettre d'Abgar k Tib^.

"Abgar, roi d'Ann6nie, k mon seigneur TibSre, empereur des
Romains^ salut:

* " Je sais, que rien n'est ignor6 de ta majest6 ; mais comme ton ami,
je te ferai encore mieux conncutre les {aits par 6crit. Les Jui&, qui
habitent dans les cantons de la Palestine, ont crucifix Jesus. Jesus
sans p6ch6, J6sus aprds tant de bienfaits, tant de prodiges et de
miracles accomplis en leur faveur, jusqu'i ressusciter les mort. Sache

10 bien que ce n'est pas 1& les effets de la puissance d'un simple mortel,
mais de Dieu. Pendant le temps qu'ils Font crucifix, le soleil s'obscur-
cit, la terre fut agit6e, ebranlee ; J6sus lui-mSme, trois jours apres,
ressuscita d'entre les morts et apparut k plusieurs. Aujourd'hui, en
tons lieux, son nom seul, invoque par ses disciples, produit les plus

15 grands miracles : ce qui m'est arriv^ k moi-mSme en est la preuve la
plus evidente. Ton auguste majeste sait d^sormais ce qu*elle doit
ordonner k regard 4u peuple juif, qui a commis ce forfait; elle sait si
cUe doit faire publier par tout I'univers I'ordre d'adorer le Christ
comme vrai Dieu. Salut et sant6."

20

R^ponse de Tibdre k la Lettre d'Abgar.

'^Tib^re, empereur des Romains, k Abgar, roi des Arm6niens,
salut :
25 '* On a lu devant moi ta gracieuse lettre, et je veux que remerciment
t'en soit fait de ma part. Quoique nous eussions d6j& de plusieurs oui
raconter ces faits, Pilate nous a inform6 officiellement des miracles de
J6sus. II nous a certifi6 qu'apr^ sa r6surrection d'entre les morts, il
a 6t^ reconnu par plusieurs pour dtre Dieu, En consequence j'ai
30 voulu, moi aussi, faire ce que tu proposes ; mais comme c'est la cou-

2 M

134

tiime des Romains, de ne pas admettre un dieu seulement d'aprls
I'oidre du souverain, tant que I'admission n'a pas 6t6 discutee,
examinee en plein s6nat, j'ai done dii proposer rafiaire au s6nat^ et
16 s6nat Ta Tejet6e avec m6pris^ sans doute^ parce qu'elle n'avait pas
6t6 examinee d^abord par ltd. Mais nous avons donn^ ordre que ^
tons ceux k qui J&us conviendra, le re9oivent parmi les dieux. Nous
aTons menac6 de mort quiconque parlerait mal des chr6tiens. Quant
au peuple juif, qui a os6 crucifier J6sus, lequel, comme je Tentends
dire, loin de mferiter la croix et la mort, etait digne d*honneur, digne
de I'adoration des hommes; lorsque je serai debarrass6 de la guerre lo
contre I'Hispanie revoltee, j'examinerai Taffaire, et je traiterai les Juife
comme ils le meritent/'

Abgar lent encore une lettre ^ Tib^re.

15

" Abgar roi des Arm^niens, k mon seigneur Tlb^re empereur des
Romains, salut :

" J'ai re9u la lettre ecrite de la part de ton auguste majeste, et j'ai
applaudi aux ordres 6man6s de ta sagesse. Si tu te ne faches pas 20
contre moi, je dirai que la conduite du s6nat est extrdmement ridicule
et absurde ; car, pour les s6nateurs, c'est d*apr^ Texamen et par le
suffrage des hommes que pent 6tre donn6e la diyinit^. Ainsi done, si
Dieu ne convient point k lliomme, il ne pent etre Dieu, puisqu*il faut
que Dieu soit jug6, justifie par Thomme. II paraitra sans doute juste 23
k mon seigneur et maitre, d'envoyer un autre gouvemeur k Jerusalem
en place de Pilate, qui doit Stre ignominieusement chass6 du poste
puissant oil tu Tavais mis, car il a fait la volonte des Juifs, il a crucifie
le Christ injustement, sans ton ordre. Porte toi bien, je le d&ire.*'

Abgar ayant 6crit cette lettre, en d^posa copie, ainsi que copie des 30

135

autres lettres, dans ses archives. II ^rivit aussi au jeune Nerseh^ roi
d'Assyiie, k Babylone.

Lettre d'Abgar ^ Nerseh.

€(

Abgar, roi des Arm^niens^ k mon fils Nerseh^ salut :
" .Tai re9U ta lettre et tes hommages ; j'ai d6charg6 B6roze de ses
fers^ et lui ai remis ses offenses ; si cela te fait plaisir^ donne lui le
gouvemement de Ninive. Mais quant k ce que tu m'ecris de t*en-
10 voyer ce m^decin qui fait des miracles et pr^he un autre Dieu
8up6rieiir au feu et k YesLU, afin que tu puisses le voir et I'en-
tendrei je te dirai : Ce n'6tait point un m^decin selon Tart des honunes^
c*etait un disciple du fils de Dieu, cr6ateur du feu et de I'eau ; il a ^t6
destin6, enyoy6 aux contr6es de TArm^nie. Mais un de ses prineipaux
i^ compagnons, nomm6 Simon, est envoye dans les contr^s de la Perse.
Cherche le et tu I'ententendras, toi, ainsi que ton pSre Ardach^s. II
gu6rira tous vos maux et yous montrera le chemin de la vie,"
Abgar 6crit aussi k Airdaches, roi des Perses, la lettre qui suit :

20

Lettre d' Abgar k Ardachls.

" Abgar, roi des Armeniens, k Ardaches, mon frere, roi des Perses,
salut :

'^ Je sais que tu as oui parler de Jesus-Christ, fils de Dieu, que les
35 Juifs ont crucifix, de J6sus qui est ressuscit^ d*entre les morts, et a
envoy6 ses disciples par tout Timivers pour instruire les hommes. L'un
de ses prineipaux disciples, nomm6 Simon, se trouve dans les 6tats de
ta majest6. Cherche le, tu le trouveras et il vous guSnra de toutes
vos maladies, et il vous montrera le chemin de la vie, et tu croiras k
30 ses paroles, toi, tes frdres et tous ceux qui t'ob^issent volontairement.

136

II m*est bien doux de penser que mes parens^ selon la chaiT^ seront
aussi mes parens^ mes amis^ selon Tesprit."

Abgar n'avait pas encore re9u reponse k ces lettres^ lorsqu'il meurt^

ajant regne trente-huit ans.

5

XXXIV.

Martyre de nos ApAtres.

Apr^s la mort d' Abgar, le royaxmie d' Arm6nie est divis6 en deux :
Ananoun, fils d' Abgar, regne 4 Edesse, et le fils de sa soeur, Sanadroug, 10
en Arm^nie. Ce qui se passa de leur temps, a ete d6crit par d'autres
^ant6rieurement : Tarrivee de I'apotre en Arm^nie, etla conversion de
Sanadroug, et son apostasie par crainte de satrapes arm^niens, et le
martyre de Tapotre et de ses compagnons au canton Chavarchan, appele
aujourd'hui Ardaz, et le pierre s'entrouvrant pour recevoir le corps de 15
Tapotre, et, Fenlevement de ce corps par ses disciples, son inhumation
dans la plaine, et le martyre de la fille du roi, de Santoukhd prds du
chemin, et Fapparition des reliques des deux saints, et leur translation
dans les rocailles ; toutes circonstances rapport^es par d*autres, comme
nous I'avons dit, long-temps avant nous : nous n*avons pas cru impor- 20
tant de les r6p6ter ici. De meme aussi ce qui se rapporte au martyre
d'Att6e, disciple de I'apdtre, k Edesse martyre ordonn6 par le fils
d' Abgar, se trouve rapport^ par d'autres avant nous.

Le prince qui r6gna apres la mort de son p^re, ne fut pas Th^ritier
des vertus patemelles ; il ouvrit les temples des idoles, embrassa le 25
culte des paiens. H envoie dire k Attee : '^ Fais moi une coifiure en
toile tissue d'or, comme celles que tu faisais autrefois pour mon p^re."
II regut cette reponse d' Attee : '^ Mes mains ne feront point de coifiure
pour un prince indigne, qui n'adore pas le Christ Dieu vivai^t."
Aussitot, le roi d'ordonner & un de ses gens d'armes de couper les pieds 30

137

k Att6e. Le soldat 6tant alI6 et ayant vu le saint persoimage assis
dans la chaire doctorale, avec son glaive lui coupa les jambes^ et
aussitot le saint rendit Tesprit. Nous mentionnons ce fait soramaire-
ment^ comme un fait rapporte par d'autres depuis longtemps.
^ Vint ensuite en Ann6nie Tapotre Barthelemi qui fut martyrise chez
nous^ en la ville d'Ar^pan. Quant k Simon, envoy6 en Perse, je ue puis
pas rapporter avec certitude ce qu'il fait, ni ou il souffre le martyre.
On raconte qu'un Simon apotre est martyris6 k V6riospore. Le fait
est-il vrai, ou pourquoi la venue du saint en ce lieu ? je ne sais ; j'ai
10 seulement signal6 cette circonstance afin que tu saches bien que je
n'^pargne aucun soin, pour te rapporter tout ce qui est n6cessaire.

XXXV-

15 R^e de Sanadroug. — Meurtre des Enfans d'Abgar. — La Princesse H^l^ne.

Sanadroug etant sur le trone, leve des troupes avec le secours des
braves Pacradouni et Ardzrouni, qui Tout elev6, et va faire la guerre
aux enfans d'Abgar, pour se rendre maitre de tout le royaume.

20 Pendant que Sanadroug etait occupe de ces affaires, comme par un
eflfet de la Providence divine, vengeance est tir6e de la mort d'Attee ;
car une colonne de marbre que le fils d'Abgar faisait elever k Edesse,
sur le comble de son palais, comme il 6tait dessous pour ordonner le
travail, 6chappa des mains des ouvriers, tomba sur lui et lui ecrasa

25 les pieds.

Aussitot de la part des habitans de la ville vint k Sanadroug un
message, pour lui demander un traite par lequel il s'engageat h ne pas
les troubler dans I'exercice du cbristianisme, moyennant quoi ils livre-
ront la ville et les tresors du roi. Sanadroug promit, mais dans la

30 suite viola ^on serment ; Sanadroug passa au fil de Fep^e tons les

2n

138

enfans de la maison d'Abgar, k Texception des filles, qu'il retira de la
ville pour les 6tablir au canton de Hachdiank. Quant k la premiere
des femmes d'Abgar, appelee Hel^ne, il Tenvoya dans sa ville k
Kharan^ et lui laissa la souverainete de toute la Mesopotamie^ en
souvenir des bienfait^ qu'il avait re9us d'Abgar par le moyen d'Helene. ^

Helene, pieuse conune son man Abgar, ne voulut pas habiter au
milieu des idolatres ; elle s*en alia k Jerusalem du temps de Claude^
durant la famine qu'avait predite Agabus; elle acbeta en Egypte,
avec tons ses trfesors, une immense quantite de ble qu'elle distribua
aux indigens^ fait dont t6moigne Joseph. Le tombeau d*H61dne^ lo
tombeau vraiment remarquable^ se voit encore aujourd'hui devant la
porte de Jerusalem.

XXXVI.

Restauration de la Ville de Medzpine. — Denomination de Sanadroug. — 15

Sa Mort

De tous les faits et gestes de Sanadroug, nous de jugeons digne de
souvenir que la construction de la ville de Medzpine ; car cette ville
ayant kXk 6branl6e par un tremblement de terre, Sanadroug la dfemolit, 20
la reconstruisit plus magnifique, la ceignit de doubles murailles et de
remparts. Sanadroug fit elever au milieu de la ville sa statue tenant
k la maine une seule piece de monnaie, ce qui signifie : ** Tous mes
tr6sors ont 6te employes iL construire la ville, et ne m'est plus rest6 que
cette seule piece de monnaie/* 25

Mais pourquoi ce prince fut-il appelfe Sanadroug ? nous dirons :
C'est que, voyageant pendant Thiver en Arm6nie, la soeur d*Abgar,
Otee, fut assaillie par im tourbillon de neige dans les monts Gortouk ;
la tourmente a 4ispers6 tout le monde, au point que le compagnon ne
sait pas ou a ete pousse son compagnon. La nourrice du prince, 30

139

Sanod, soeur de Piourad Pacradouni^ femme de Khosran Ardzrouni,
ayant pris le royal enfant^ car Sanadroug 6tait encore au berceau, le
mit sur son sein et resta avec lui sous la neige trois jours et trois nuits.
La fable s'est empar6e de ce fait ; elle raconte qu'un animal^ espdce

*

5 nouvelle, merveilleux, d'une grande blancheur^ envoye par les dieux,
gardait Tenfant. Mais, autant que nous en avons ete informfes, voici
le fait : un chien blanc, qui se trouvait au milieu des hommes envoy es
k la recherche, rencontra I'enfant et sa nourrice ; le prince fut done
appel6 Sanadroug^ denomination tiree du nom de sa nourrice, (et du

10 mon arm6nien dourk don,) comme, pour signifier don de Sanod.

Sanadroug, mont6 sur le trone la douzidme ann6e d'Ardachds, roi
des Perses, ayant vecu trente ans, mourut k la chasse d'un trait qui lui
per9a les entrailles, comme en punition des tourmens qu'il avait fait
souffirir k sa sainte fille. Gh6roupna, fils de Tecrivain Apchatar, a

15 recueilli tons ces faits, arriv6& du temps d^Abgar et de Sanadroug, et
les a deposes dans les archives d*£desse.

Tht above extract is taken from tJie edition^ in two vols, printed at Paris,
of which the foUomng is the title : MOiSE DE KHORENE auteur
DU V« 8IBCLB HISTOIRE D'ARMENIE Texte Arm^nibn et tra-
DUonoN Franqaise avec notes explicatives et precis historiques siu-
Tarm^nie par P. E. Lb Vaillant db Florival.

NOTES.

Page 1. — ^The MS. from which this extract from Eusebius' Ecclesiastical
History is taken is one of those found in the Nitrian Cloister and now
in the British Museum, Cod, Add, 14,639, foL 15 b. See a description
of this MS. Corpus IpricUianum, p. 350. It is only the first volume : the
second, I believe, is in the Imperial Library at St. Petersburgh.

Line 6. — Abgar, This seems to have been a title common to many of
the Kings or Toparchs of Edessa. J. S. Assemani says that all bore it :
' l^ir^ : Hoc prsonomine omnes Toparohse Edesseni appellabantur, non
secus atque Imperatores Romani Ccesares, Reges iEgypti Pharones vel
Ptolemcti, et Reges Syriee Antiocki. Abgar autem Syriace Claudum sonat."
See BibliotJi^ca Orunialls Clemtntina-Vatio^a, Vol. I., p. 261. Spanheim
and Valesius thought the word should be written Achar, as if from the
Arabic jf\, signifying the greatest. See Assemani, ibid; Theop. Sigf.
Bayer, Historia Osrhoena, p. 73 ; and Fabricius Codex Apocryphvs^ N, T.,
p. 316. The more probable signification seems to be that given
by Moses Chorenensis, Book II. c. xxvi. "Get Abgar 6tait appel^
Avak-air (grand homme) ^ cause de sa grande mansu6tude et de sa
sagesse, et de plus, h, cause de sa taille. Ne pouvant bien prononcer,
les Grecs et les Syriens Tappel^rent Abgar,'' See p. 125. Assemani
gives a series of the Kings of Edessa from the Chronicon Edessenum
and other sources: in Bibl. Orient, Vol. I. p. 387—423. See also
Bayer's Historia Osrhoenay and T. Wise, Historia de Nummo Abgari
Regis, p. 4. A list of those who bore the name of Abgar, as gathered
from Greek and Latin authors, is given by J. E. Grabe in Spicilegium
SS. Patrum, VoL L, p. 314.

I, 8. — A severe diseoM. See respecting this disease which Abgar took in
Persia, Moses Chor. B. II. c. 28, 30, p. above 128, 129. Procopius, De bello
Persico, B. II. c. 12, says that Abgar suffered from gout, probably from
confounding his disease with that of Abdu mentioned below : Cedrenus
says it was the black leprosy : see Fabricius, Cod, Apoc, iT. T, p. 318, and
Grabe Spicilegium, VoL I. p. 315.

NOTBS. l4l

l. 12. — A man of his ovm, Greek ^t' eTri(rro\fj(f>opov, The rest of this
passage is not very closely rendered in Syriac from the Greek.

L 13. — Our Saviour, Not in the Greek.

L 17. — Who were near to him. ^qaCLa^^ : those who were connected
with him or belonged to him, Gr. rcav irpoa-fjKovrnv,

1, 1 9. — Thomas the Apostle, His real name was Judas or Jude, see p. 3, line 1 4 ;
the appellation Thomas, meaning a Tttdn, being added to distinguish h\n\ from
others bearingthename Judas: see Prehaeto Mem^iins of a very aivtierU Recension
of the Four Gospels in Syriac, p. L, and the authorities given there. Besides the
Greek Acts of Thomas, published by Thilo, Acta S, Thomas Apostoli, 8vo.
Lips. 1832. There is also a copy of Acts in Syriac more extended than the
Greek, which ought to be published, in the British Museum, Cod. Add.
14,645, foL 1. In addition to the work of Thilo just spoken oi^ those who wish
to know more of St. Thomas and his preaching in India may consult Fabri-
cius, God, Apoc, N, T, p. 688 ; Assemani BihL Orient, VoL III. Part II.
pp. 25, 435; Buchanan, Christian Researches in Asia, 8vo. 1812; Swanston,
Memoir of the Primitive Churchy in the Journal of the Asiatic Society, Vol. I.
p. 171, 1834, and VoL II. p. 51, 1835 ; Bitter, Erdkande, Vol. V. pp. 601, 945.
There was a church dedicated to Thomas at Edessa, and his body is said to
have been translated there, A. D. 394 : see Assemani, Bibl, Orient, Vol. I.
pp. 49, 399, and Vol. II. p. 387.

Paqe 2. I. 1. — Thaddcms : so in this place translated from the Greek of
Eusebius, but in the original Syriac treatises he is called Addceus: see
below, passim.

L 2. — The Seventy, In Doctrine of the Apostles, p. 34, he is said to
be one of the Seventy-Two Apostles, Their names are given in Cod. Add.
14,601, fol. 164 ; and also by Assemani from the work called f^SiuiASSI
or The Bee, in Bibl, Orient, VoL. III. p. 319. Jerome supposed him to be the
Apostle Jude. '' Thaddseum Apostolum Ecclesiastica tradit Historia missum
Edessam ad Abagarum Regem Chosdroense, qui ab Evangelista Luca Judas
Jacobi dicitur, et alibi appellatur Lebeeus, quod interpretatur corculum.
Credendumque est eum fuisse trinomium, sicut Simon Petrus, et filii Zebed»i
Boanerges ex firmitate et magnitudine fidei nominati sunt." See Com, in
MaU. c. 10. His real name, like that of Thomas, seems to have been the veiy
common one, Judas. Edessor-^fidfiMed, In thebook ascribed to Abdia8,J7tt&>r»a
Certaminis Apostolici, this is mentioned in the Life of Thomas : — ^' Ac-
ceptoque Spiritus Sancti dono, Thaddaeum unum ex septuaginta discipxdis,
ad Abgarum regem Edessenae civitatis transmisit, ut eum ab infirmitate

2o

142 NOTES.

curaretjuxta verbum quod ei a Domino scriptum erat: see Fabricius, Cod,
Apoc. N. T. p. 688.

/. 5. — Tlie Booh of Records which is at Edessa, These were kept in the
archives of the kingdom, which were transferred bj Abgar from Nisibis to
Edessa when he made it the capital of his dominions. See Moses Chor. B. II.
c. xxvii p. 126, above. At a later period, under Vespasian and Titus, we
read, ''Les fonctionnaires de Remains, apr^ ayoir restaur^ magnifique-
ment la ville d'^esse, y ^tablissent des tr^soreries destin^ h reoevoir les
impots per^us sur TArm^nie, la M^sopotamie, TAssyrie. lis rassemblent
a ^esse toutes les Archives, organisent deux 6coles, Y une pour la langue
du pays, le syrien, et I'autre pour le grec ; ils transportent k Edesse les
Archives relatives au tributs et auz temples, Archives qui ^taient it Sinope»
ville du Pont :" B. II. c. xxxviiL The same writer also refers to ancient
archives, B. I. c. 9, 19, 21. R II. a 10. See the extract from the Chrordcon
Edessenum^ cited p. 143 : see also p. 61, line 15. The archives appear to have
been still kept at Edessa A. D. 550. See Assemani, Bibl. Orient. Vol. I., p. 387.

/. 6. — For the kingdom was stiU standing. Gr. Tonjmcavra ^ao-iAevo/ie-
vo^ievrjv iroMv, which Rufinus has rendered thus : ^' In qua tunc supradictus
Abgar regnabat." These words appear to be an addition by EvisebiuB,
and to confirm the coi\jecture of Grabe, that this extract from the Archives
of Edessa was not made by Eusebius himself, but by Sextus Julius Africanus,
and copied from lus Chronographia into the Ecclesiastical History. See
Spicilegiitm, VoL I. p. 314. The kingdom of Edessa was brought to an
end and entirely subjected to the Romans, A. I). 217 or 218. See Assemani,
Bibl. Orient. VoL I. p. 388; Bayer, Hist. Osrh. p. 177. This was pre-
cisely the time when Africanus was in these parts. See M. Routh, Bdiquiw
SacrcB, Vol. II. p. 221, 2nd Edit. ; Fabricius, Bibl. Grate. VoL v. p. 270. A
few years later, in the 9th year of Diocletian, we find Abgar no longer
called King^ but Prcetor. See Martyrivm S. S. Confess. Samomce. p. 123.
The fact of Eusebius having fallowed Africanus is also oonfirmed by Moses
Chor., who writes thus, B. II. c. 10 : "Nous commencerons I, tefiedre le r6cit
des 6vlnements d'apr^ le cinquidme livre d' Africanus le ohronologiste, dont
le tdmoignage est confirm^ par Joseph, Hippolyte, et beauconp d'autres
grecs; car Africanus a extrait des cartularies et des Archives d'Edesse,
est-ll-dire Ourha, tout ce qui 6tait de V histoire de nos rois : ces livres
avaient ^t^ apport^s de Medzpine ; Africanus se servit aussi des histoires
des temples de Sinope du Pont ; que personne n'en doute, car nous avons
vu nous m^es de nos propres yeux ces archives. En t^moinage et garantie

NOTlSS. 148

te yient enoore 1' histoire ecd^siastique d'Eusdbe de C^sar^, que le
bienheureox docteur Machdota fit traduire en Arm^nien : cherche a K^ha*
oouni, au canton de Sunik, et tu trouveraa, premiere rapaodie N®. treize,
rassurance que dans lea archiyea d'Edesse est I'histoire de tous les faits
et gestes de nos demiers rois jusqu'it Abgar, et apr^ Abgar jusqu'^
EK>uant ; documents qui, je pense, se trouvent encore conserve dans cette
▼ille." Jvliut AfricanuB is said not only to have translated Abdias into
Latiuj but also to have written Narratio de its qum in Ferside domino Jtm
Ckristo nolo aedderint. This is published in Betftrdge tur Geschichte und
Literatwr. 1804, Part lY. p. 49. This appears to be fabulous and worthless.

L 10. — Nothing to hinder : Gr. w^p fc otov.

L 13. — King Abgar, Gr. roTapxw. Rufinus Bege Ahgaro vel Toparcho.

L 14. — ffananias. This form seems to be taken from the Greek
here. In the original Syriao docnment it is written Hanan, see p. 23 ;
and so in Moses Choren., see p. 131. Tahularius: the Greek, has raxv^pofiovy
and Rufinus Gursarenu This seems to have been an error. Galanus from the
Armenian calls him Tabdlariut : see ConcU, Eec, Arm, cum, Rom, Vol. I. p. 7.
The post which Hananias filled must haye been one of much more dignity
and trust than that of CurBor. The ofiice which Hananias held seems to
haye been that of a Secretary of State : see Moses Chor. B. II. c. 29 and 30;
where, in the translation of L. Yaillant de Floriyal, he is caUed Abgar's
Confident^ which corresponds with Sharir, as he is styled in these Acts :
see p. 23. The Sharirs had the custody of the arohiyes, as we learn frx)m

the Chronicle of Edessa: t9 f<*nOinO tsns, ta ^^ .ssaiAisa
«^^CD.l ^CD 3 Anno ^.itao .rd^lso i.^r<^3 f^SfiOAAo

OOQ9 aIao tt.^KD >d910f^3 ^.^Cfd^^W JU. COCD ^aISOiA

•f<hiUn^nn t^vix* vy f< ^jftmiri n^ OSOO^o: which Assemani

translates thus: ''Hsdc Acta, Regisque Abgari Edictum oonscripsere Mar-
Jabus Bar Semes et Kajumas Bar-Magartat, Notarii Edesseni : eaque in
Archiyum Edessenum intulere Bardinus et Bulidus ejusdem Archiyi
Prsefecti, utpote publicee fidei testes {Skariry See Bibl, Orient, Vol. I.
p. 393 ; see also p* 84. The Latin term TabulariuevrsLa well known in those
parts certainly before this extract from the archiyes of Edessa was used by
Eusebiua. Julius Capitolinus tells us that Marcus Antoninus established
TabidarU in all the proyinces, in the chapter in which he is writing

144 NOTES.

of these parts, c. 9 ; and Abdias, in the life of St Simon and St. Jude,
speaks of the Tahularii fisci in these countries : see Fabricius, Cod, Apoc.
N. T. p. 616 ; andEusebius, in Eut. Hcc. MarU. Palest, c. 9. The Latin term
was NotaritLs: see Ammianiis Marcellinus YoL IIL, Edit, lAps, 1808.
p. 464. Respecting the Tabularii, see Jacob Gotho&idus ad Cod, Theodos,
VIII. t. ii Vol. II. p. 475., and Pancirolus Notitia DignUaium, p. 126.

/. 16. — Ahgar Uchama, Gr. Afiyapoq only, with the exception of one
copy, which adds Ovxavtti^ vios : see Burton's Edition. Rufinus, who
followed the earliest editions of Eusebius, has also Uchamce JUius, The
Greek transcribers seem to have been ignorant of the meaning of Uthanuiy
which signifies darh^ and was an epithet peculiar to this king Abgar : see
Assemani Bibl, Orient, VoL I. p. 420. He was the 14th King: the 11th
was called Abgar Swnuicay or the red : see Bayer, HUt, Otrh. p. 91. Chief
of the Country, Gr. ronrapxtji : the later copies of the Greek add Eiefftnjgf
which is omitted in Rufinus.

I, 17. — Peace, The Gr. has x<^P^^^' Rufinus talutem, I have heard, St
Matthew, iv. 24, tells us, '^ and his fame went throughout all Syria ; and
they brought unto him all sick people that were taken with divers diseases
and torments, and those which were possessed with devils, and those which
were lunatics, and those that had the palsy ; and he healed them." Abgar
therefore might easily have heard at Edessa of Christ, by common re-
port Another reason, however, for this account reaching Abgar is given by
Moses Chor. see p. 129 above^ and note on that place below,

I, 23. — I settled in my mind. See a conclusion similar to this of Abgar
by the people of Lystra, <bc.. Acts xiv. 11, and the people of Melita, tbicL
xxviii. 6. So also by the Centurion, Mark xv. 39 ; and by Nicodemus,
John iii. 2.

I, 30. — ^At the end of this letter a passage is added in several Greek
copies : " Thus wrote Abgarus, as then but little enlightened from above.
It is also worth while to hear the answer of Jesus returned to him by the
same courier. Short indeed it is, but it has much power and efficacy in it"
English Trans, Valesius was convinced that these words were not written by
Eusebius : see Fabricius, Cod, Apoc, p. 318. Burton omits them in his edition :
see note on this place. Neither are they found in Rufinus.

Page 3. /. 1. — Copy of those things which were vnitten. Or. ra am^pa^pepra*
Rufinus, Exemplum rescripts,

I, 3. — Blessed is he, r^l^iuk tOtH\*iA!y^y : the other copy Klaoi!^*
The Gr. Editt. have fxaKapio^ ei, though several MSS. have fiUKapio^ 6 : see

KOTES. 145

Burton's Edit. Yalesius has the following note on this place : '^ In what part
of the Old Testament these words oocur I am yet to seek. Indeed, in the
Gospel of St. John, c zx. v. 29, it is written that our Lord said to Thomas
after his resurrection, Blessed are they that have not seen, and yet have believed.
But this Epistle of Christ to King Abgarus, if it be genuine, preceded that re-
prehension of the Apostle Thomaa some years." English Trans, p. 14. There
seems to be no ground whatever for this assertion of Yalesius. The period of
time intervening between the two events must have been short, as, indeed,
Yalesius himself shews in the Note cited by me on the next page. Fabricius
compares these words, cited as being toritteny with Isai. vL 9, Lii. 15, and
observes, '^ Sane cum his Prophetee locis sensui Epistolse magis convenit
quam cum loco quemplerique hie respici putant :" see Cod, Apoe. N, T, p. 318.

I, 26. — A mighty man. f^diLut» r^iA^^ Gr. avfjp ng iwatrrfji,
RufinuB, vir qtudam potens,

I. 28. — The king. Gr. rvwapxo^' Rufinus toparcha.

Paob 4, I, 7, — There p9^. The other MS. has »cnO».ia before him.

I. 12. — Nobly, our^LsiOl Gr. fie^aXuig, Rufinus magnijUe.
I. 15. — iSo that — Romans, Compare the letters of Abgar and Tiberius,
p. 16 below ; see also p. 111.
L 18. — Our Lord. Some Gr. MSS. add Ii/tf-ov;. Rufinus aa here.
/. 26. — Abduy son of Abdu. This same person is mentioned at p. 7,

below, where he is called f^giA%i *wiai r<LL*ioi : which I have translated
the second person of his kingdom. It probably means one of the second rank
in the kingdom. Tacitus mentions a person of this name, who must have
been cotemporary, if not the same — *' Sed Parthis mittendis secretes nuntios
validissimus auctor fuit Sinnaces, insigni familia, ac perinde opibus^ et proxi-
mus huio Abdus, ademptae virilitatis: non despectmn id apud barbaros,
ultroque potentiam habet. See Atmal. vi 31 and 32.

l. 26. — He too toent in and fell at his feet. JL^ a^ici A:^ ccp Ar^

%€0O^^^ like the Gr. og Kat avroq vpoaeXOav wo rovg iro^ag avrov eirecrev :
evx^^ re iia x^^P9^ Xafitav edepairevBrj ; but the original Syriao at p. 6.

Kb en aXftOor^O : He too brought his feet near to him, and he laid his hands
upon them and healed him^ the variation, probably, having arisen from the
translation into Greek and the re-translation into Syriac.
Paob 5, L 3. — Christ. Gr. ltj<rov.

L 5. — For the present I iffill be silent. r^Llr^ jiiiz. rOLco* The original

2p

146 KOTE8.

Syriac at p. 6 : r^r^ jio\x» rdA r<3co ^^^T I wiU not he tiUntfnym
declaring this.

l. 12. — ffis new pre(tchinp. f<ii:iu qooiClCl^ . In the original Syriao,

p. 6. qa^oici^^ r^iiciuiu9 : the certitude of hi$preaeking. The Greek

translator seems to have confounded r^oiCiouou», diUgentia^ seduUtcu,

certUiudOy with Koiru* : nova^ an error which could hardly have happened
in translating from Greek into Syriac.

1. 15.— Hell, \a%r\. Greek ^V* The original Syriac, p. 6 K'Au^ iual
the place of the dead; and so we find it in the Dootbinb of the Apostles,
p. 26 below. And brake through the waU of partition : compare St Pftul
Ephes, iL 14, ''and hath broken down the middle wall of partition."

L 16. — And descended aUme and ascended with a greaJt multHude to his
Father. In the longer Recension of the Tgnatian Epistles, cix. of that to the
Trallians, we read almost the same words, xai toartiXdev ei^ qiijv fiovo^, avfjXds
de fiera vXtjdov^* xai eo';^io'e rov air' att^vo^ ifipa'^ffioVf icat vo /A€<roro<;^ ovrov
€\tMTe. The same thing is also referred to.by Mar Jacob, the Persian, in his

sermon on r^soxn iAa, Cod. 14,614, foL 40. iual ^uiJ :UL ^ci&O

^..QAr^ pQuaK^ v^f^lli^^al t^ssr^ r^au.M And our Scmour^ when he

descended to the place of the deady gave Ufe to many and raised them up. Archbishop
Usher in his Notes upon this passage of the Epistle to the Trallians cites
words of Macarius of Jerusalem and of Cyril of Jerusalem to the same
effect : see his Notes on Polycarp's and Ignatius' Epistles, p. 26. We read
also. Matt, xxriL 52, " And the graves were opened, and many bodies of
the saints which slept arose, and came out of the graves after his resurrec-
tion, and went into the holy oily, and appeared unto many."
I, 20. — Silver, The Gr. has aatjfAov, ^diich this has imitated by using

KL2ar^Q9 . The original Syriac at p. 7 has rdJ&Qtt^ .

I. 23. — The year three hundred and forty. Yalesius has the following note
on this place : ** This three hundredth and fortieth year, according to the
account of the Edessens^ fidleth with the first year of the 202nd Olympiad.
For the Edessens numbered their years firom the 117th Olympiad, fixing
their era upon the first year of Seleucus his reign in Asia (as Eusebius writes in
his Chronicon), from which time to the beginning of the 202nd Olympiad there
are just 340 years. Now the beginning of the 202nd Olympiad falleth with
the 15th year of Tiberius, in which year as many of the Ancients believed our
blessed Saviour suffered and ascended. So that this account falls right, placing
ThaddsBus his coming to Edessa and his curing King Abgarus on the same year

I

NOTES. 147

in which our blessed Saviour suflTered." Eng, Trans.^ p. 15. In the Doctrine
of the ApostkSf our Lord's ascension is said to have been in the year 339 :
see p. 24. Elbediesu says Christ was baptized in the 15th year of Tiberius,
and the 341 of Alexander : see Mai, Scriptt. Vett, Nov, Col, VoL X. p. 325.
In the BeCy Ch. 52, Augustus is said to have reigned 57 years. In the
43rd year of his reign Christ was bom. Tiberius reigned 23 years : in the
15th Christ was baptized, and in the 17th crucified.' Orosius says Christ
was crucified in the 17th year of Tiberius : see Lipomanus, Sand. Hist.,
Part I. p. 155. The Chronicon Edesseniun places the birth of Christ in the
year 309, and so does Barhebreaus : see Assemani, BiU, Orient, YoL L p. 389.
According to these authorities, therefore, Abgar's conversion would have been
in the 3l8t year from the birth of our Lord.

Page 6.— DOCTRINE OF ADDJEUS THE APOSTLE. The MS. from
which the following fragment is taken is c^so from the Nitrian collection
in the British Museum, No. 14,654, at fol. 33. It is contained on one leaf
only, with the above inscription in red letters at the top of the page. The
volume, as it is now bound, consists of several frBgments of MS. of great
antiquity, written in two oolunms, and contains chiefly Acts of Martyrs :
its age appears to be certainly not later than the beginning of the fifth cen-
tury. It is probably the same as that which Assemani saw at Scete, and
describes as pervetustuSf which contained the Acts of Addseus, Sharbil, <&c. :
see Bibl, Orient. VoL III. p. 19. Doctrine of Addceus, At page 109^
where I have given an extract from this, cited by another writer^ it is called

»3f<3 f<i^i\r^, Epistle or TrecUise of Addseus.

L I, — Because thou hast so believed. The part comprised in this fragment
corresponds with that given by Eusebius, frx)m p. 4. line 20, to p. 5. line 22.
It will be seen, that although the two are identical, this is the fuller. The ex-
tract in Eusebius seems to be abridged. There are also other slight varia-
tions, such as we may expect to find in the original language, and in a retrans-
lation from the Greek into Syriac. Some of these have been already re-
marked upon, and I shall notice a few more. The other variations the
reader will observe for himself.

L 4. — The plague of the disease. rdar^An ft^ViM ^ : in the trans-
lation from Eusebius, p. 4 rCaKL^ ^O cnicpiOA ^ : of his sickness
and of the disease, A variation which has evidently arisen from confoimding

•1 and O, which is not unfrequent. A ^^ ^me, not in Eusebius. Accord-
ing to Moses Cher, he had been suffering for seven years from a disease
which he caught in Persia : see B. II. o. xxx. p. 130.

148 KOTBS.

L I.'-Ahduy son of Ahdu. Lo Vaillant de Florival writes the name
Ahdion : see p. 132^ where Moses Chor. calls him " Prince de la ville, tr^s
honor€ dans toute la maison du roL" Compare what Tacitus says of him
cited at p. 145 above. In the accoimt of Constantino Porphyrogenitus, as given
by Simeon Metaphrastes, he is said to have been the person who brought to
Abgar information of Addseus' arriyal at Edessa : '^ Quamobrem cmn fama cito
pervasisset^ pervenit etiam ad Abgarum per quendam ex ejus proceribus, qui
vocabatur Abdu, illic scilicet esse Christi Apostolum, <fec. :*' see Lipomanus,
Sanctorum ffistoria, Part I. p. 189. The following also relates to him, but
whether it refers to the fact just stated, or to his having been one of
Abgar's envoys, who passed through Palestine (see p. 129 and the Notes
on that paragraph), I know not : '^ Cum itaque multa prius effecerit miracula
Domini Apostolus, et omnes curasset a morbis suis, inter quos is erat
etiam, qui primus de eo famam retulit ad Barbarum (perhaps it should be
read Abagarum) quem hberavit a podagra." Ibid, p. 190.

/. 8. — GoiU. Here we have f^l^Vft : but in the translation K^i^jlO^
nearer to the Greek vo^aypa,

I. 22. — Him that sent him, or his sender. coaiCUJl : in the Greek rtj^

avotrroXtj^ avTov ; and therefore retranslated p. 5 cpdiCUMlx*.

Page 7. L 11. — The whole creation. The same as Mark xvi. 15. iratrji tj;
KTitret, This is an Aramaism not unfrequently used by St. Paul, rendered
in our English version. Mom. viii. 22, the whole creation groaneth and
travaileth in pain together until now. It occurs several times in these pages.
Compare SharbiPs words, p. 52.

L 14. — His princes and his nobles. »C0Clf^4>Ci tCDGUaiOi . It is

difficult to know what is the exact pohtical position of these two orders. The
latter more literally would be his free-men, free citizens, in contradistinction
to serfs and slaves.

I. 15. — Shalmath. I have no authority for the pronunciation of this word,
there being no vowels. This observation will apply to almost all the proper
names occurring in my translation. Any one, therefore, if he have better
groxmds, may supply other vowels, and a more accurate orthography. Refer-
ring, however, to Josephus, Antiq. Jud. B. XVIII. c. vii., I read the name of
the wife of Phasaelus, Sa>aA{i^<(i>, which, if it be the same name as this, the name
would be Shalamtho f<dcolx. . Daughter ofMeherdath. Who this Meher-
dath was does not appear. He may be the person mentioned at p. 13. He
might also have been some connexion of Meherdates, the King of the Par-
thians, whom Tacitus mentions, Annal. B. xiL c. 12, and says that he was enter-

NOTES. 149

tained at Edessa by Abgar, '< qui juvenem ignarom, et summam fortunaxn
in luxu ratum, mnltos per dies adtinuit apud 'oppidum Edessam :" see
Assemani, £ibL Or. Vol. I. p. 421. Moses Chor. R II. c. xxxv. says that the
first or chief wife of Abgar was Helena : see p. 138.

Page 8. L ^. — Of the faith. The remaining part of the DOCTRINE
OF ADD^US, from this place to the end, is taken from a MS. of the
Nitrian collection now in the British Museiun. Cod Add. 14,644. Dr.
Land has given a description of this MS. in his Anecdota Syriaca, p. 19.
I regret that the same want of knowledge or of attention, which charac-
terizes all Dr. Land's pubHcations,* which I have seen, should have rendered
it necessary for me to famish another description. The MS. is in 8yo., and
consists at present of ninety-three leaves ; two or three apparently are lost
from the beginning, and a few others in the body of the volume. It was
one of those MSS. procured in the year of the Greeks 1243, A.D 931, by the
abbot Moses during his visit to Bagdad, who has written on the last leaf
the same inscription as that given by me in the Preface to Festal Letters of
Athanasius, p. xxv., which is also found in many of these volumes. It appears
to be of the sixth century. The original contents of the volimie are thus
stated in red ink at the end of the volimie, fol. 92 vers.

f^iun^Q r^^oHcDCDO K'iuAjLii r^3cp K'Aitni^n ^3 ej^hx^r^
ciaiieiicpQ90 .^ 1 1 *ii ^oiii\3 i^-slA^.i cpiuukz»ei . f^ 1 1\ ^.i

r^ * A/\^ f^LaQ9 %xsn r^xaCL^i en I u^o .r^iJOiAXi

* It ii with pain that I hare to speak in such terms of tlie works of a gentle-
man who has shewn himself anxious to acquire distinction hy pursuing these diffi-
cult and laborious studies ; but when such an one, bein^ a foreigner with no great know-
ledge of the English language, presumes to accuse the Version of the venerable Translators
of our Authorise Translation of the Bible both of ignorance of the English tongue and of
want of knowledge of the geography of the Holy Land, it shows a degree of hasty self-
reliance which could not fail to lead him often into error, and to mislead others who
have not the opportunity of bringing the accuracy of his writings to the test. See Journal
of Sacred Liiarature, 1858.

2q

160 NOTES

•f^ca\f^3 f^^ia\^ A:^3 r^Au:kX.^O .K^vvl r^^oHr^ »cpcu»r^

f^lCa^jair^ KlljUMa ^Ocb^ *' There are arranged, then, in this
volume, Select Narratives and Martyrdoms. One of Abgar the King,
(No. 1) ; and the Doctrine of Addasus the Apostle (2) ; and the Invention
of the Cross (3) ; and the Invention of the Cross the second time (4) ; and
the Martyrdom of the blessed Cyriacns, the Bishop (5) ; and the Doctrine of
Simon Cephas (6) ; and the Doctrine of the Apostles (7) ; and the Narrative
of Mari Abraham of Chedmia (8) ; and the Triumphs of Mari Saba Julianus
(9) ; and the Martyrdom of Sophia and her three daughters, Pistis, Helpis,
and Agape (10) ; and the Martyrdom of Jacob, who was cut to pieces (11);^
and the Martyrdom of Mari Sharbil (12) ; and the Hyponmemata of
Man Cosmas and* Man Damianus, his brother, true physicians (13); and
the Narrative touching the Man of €rod (14); which are in number four-
teen."

Of these fourteen, No. 1 is altogether lost No. 2, printed in this volume, is
imperfect, and is contained in the nine first folios. The order is then inverted.
On folio 10 commences No. 7 to fol. 18. No. 3 begins on foL 18, and
comprises also No. 4, which is rather the Invention of the naiU of the Cross,
to foL 23, vers. No. 5 follows. This Cyriacus was a Jew named Judas who
found the Cross at the Empress Helena's instigation, and afterwards became
converted to Christianity, and was ordained bishop by Sylvester, Bishop of
Rome; from fol. 23 to foL 27. The next is No. 8, foL 28—43 : it is imperfect at
the end, about two lines wanted, as appears by comparison of Cod. Add.
12,160, foL 116. No 11 comes next, imperfect at the beginning, two leaves
supplied in a much later hand : it extends to foL 53 vers., on which page is No.
9 to foL 63, imperfect, several leaves missing. Next to this is No. 10, from foL
63 vers, to foL 72. Then comes No. 12, foL 72 vers, to fol. 84 vers., printed in
this volume. The next is No. 1 3, imperfect, wanting some leaves in the middle,
foL 84 vers. — ^fol. 87. And last. No. 14, from foL 87 vers, to the end. Dr.

Land did not observe the following rubric at the bottom of foL 87 OCUX

c^yukax. fdajf^ f^AjSo.i »Tsn.io f<sn\CLn txsni r^^oxcDW

•r^Sliiu»^C ^Here endeth the Martyrdom of Mari Cosmas and of Mari

Damianus, glorious and triumphant brothers." He also overlooked the

rubric on the other side of the lea^ at the top, r^iaL^ A^.:i r^iua^JL^

•KLSQCcpi ^1 r^cnXr^i ^'The Narrative touching the man of God
who was from Home ;" but seeing a blank leaf of vellum boimd in between

NOTES. 151

foL 86 and 87, to show that something was missing, he has written '^ Inter
fol, 86 et 87 initinm HistorisB qnatuordecim virorum Dei ex urbe
Boma." The blunder, which, against sense and grammar, he has committed
by confounding the number of works in the volume with the Man of God
from Eomcy and multiplying him by fourteen, has been already pointed
out by Dr. W. Wright.

L 10. — THh tan which vhu darkened » See the same argument in Doctrine
of Simon Cephas, p. 38.

^13. — His disciples — knew only the Hebrew ton^^ue. See Doctrine of the
Apostles, p. 25, and Doctrine of Simon Cephas, p. 36. Respecting the Apostles'
ignorance of other tongues besides the Syriac, see £usebius, Theophania,
B. IV. c. 6, 8 ; B. V. c. 26 ; and Lee's Translation, pp. 217, 226, 309.

I, 18. — The rebels in this region. That is, "the whole of the coimtiy of
Mesopotamia,*' as it is called beUm, p. 21 ; referring to the confusion of
tongues at the Tower of BabeL

L 21. — From Paneas. Faneas, otherwise Cofsarea FhUippi : see Eusebius,
Hist. Ec, B. VII. c. 17, and Valesuis' Note. Josephus, Antiq. Jud.
B. XVIII. c. il 1. This is referred to m the Extract Na IV. p. 109.

/. 25. — I cast his money upon the table. Compare Matt, xxv. 27. Com-
pare also the celebrated saying attributed to Christ, Tiveerde rpawel^irat
^Ki/uioi. See Fabricius, Cod, Apoc, N. T,, p. 320. Qii^^i^ SpiciUgivm, p. 13.
In the Didascalia Apostolorum, edited by Lagarde, in Syriac, this is giren

^ r<¥ i"> r<lx.i&so r^caii3 f^^oafl^:! r^iojio vwr^

" Be expert discemers (or money-changers). It is requisite, therefore, that
a Bishop, Hke a trier of silver, should be a discemer of the bad and the
good," p. 42.

Page 9. l. 9. — At that time — his ovm booh See Rev, xx. 12. Compare
also Mar Jacob, On their own bodies, 4&c., p. 97. A few lines are missing
here in the MS.

I, 27. — For the tcorks of tlie Creation, <kc. Compare Doctrine of tlie
Apostles, p. 26 ; Doctrine of Simon Cephas, p. 36; Acts of Sharbil, p. 52.

Page 10. 1, 5. — See Josephus' account of the magnificence of the Vail of
the Temple. Wars of the Jews, B. V. c. 5. sec. 4.

I. 7. — For behold — in crying Woe, This passage seems to accord with what
is said in the antient Syriac Grospel of St Luke, xxiii. 48 : ** And all those
which were assembled there, and saw that which was done, were smiting

I 5jJ notes.

upon their breast, and saying, Woe to us, what is this 1 Woe to us from our
sins." See Bemains of a very antierU Recermon of the Four GospeUin Syriae^
p. 85. In our received text, instead of these last words, we have " Smote
upon their breasts, and returned/'

/. 26. — ^* Blessed are ye that have believed in me, not having seen me ;
and because ye have so believed in me, the city in which ye dwell shall
be blessed, and the enemy shall not prevail against it for ever,'' These
words are not in the Epistle of our Lord to King Abgar, although the
first part is similar to the beginning of that Epistle. They must, there-
fore, either have been a message brought by Addteus himself, as
Ephraem Syrus seems to intimate in the passage quoted from his Testa-
ment below ; or, what seems much more probable, they are a later amplifi-
cation or interpolation, although anterior to the time of Ephraem. This
is confirmed by Procopius : — ^eun ie Kat rovro avrov eireiireiv, (o^ ovie jy
iroAi? irare fiapfiapois aXtoo'ijjLOi eirrau Tovro Tfjg €Trt<TTo\rji ro aKporeXevriov ot
/lev eKeivov rov xP<^ov Tf^v taroptav (w^pcnlravre^f ov^afitj eyvtaa-av' ov fyap ovv
ov^eirrj avrov epLvrjirdfierav. Edccn; voi de avro (w exttrroXri evpetrOai (jyatrtv t^ re
aficXei Kcu avaypanTov ovni^ rrjv €Vi<rTo\tjv avr* aWov rov <f)v\aKrrjpiov ev ran
rrj^ iro\€a>^ nreroifprrai w\ai^, " Hoc enim subjunxisse aiunt, urbem semper
inexpugnabilem fore Barbaris. Quod postremum epistol» caput eos, qui
historiam scripserunt illius temporis.latuit : nusquam enim mentionem ejus
fecerunt Edesseni vero id Uteris annexum reperiri perhibent, adeo ut
epistolam eo modo exscriptam in portis urbis pro quovis alio munimento
posuerunt :" quoted by Grabe in his Spicilegium, VoL I. p. 313. Respecting
this, Evagrius writes in his Ecclesiastical History, Book IV. c. 27, " The
same Procopius records what has been related by the antients concerning
Edessa and Abgarus, and how Christ wrote to Abgarus. Further, also, how
in another incursion Chosroes resolved upon a seige of the Edessens, sup-
posing he should enervate what had been divulged to the fiedthful, to wit,
that Edessa should never be subdued by an enemy. Which thing is not,
indeed, extant in that letter sent from Christ our €rod to Abgarus, as may be
gathered by the studious, ftx)m what has been related by Eusebius Pam-
philus, who has inserted that letter word for word into his History. Never-
theless, it is both divulged and believed amongst the Faithful, and the event
itself declared the truth, faith bringing the prediction to effect, &c."
English Trans,, p. 488. In the Epistle of Christ to Abgar, edited by the
Emperor Constantino Porphyrogenitus, the words #cai iroiijo-ei tj; iroKei <rov
ro iKavovy irpo^ ro iirfievd r<av €^6p<av KantTj^ioai avrtji : cited by Bayer,

NOTES. 153

Hist, Oirh. p. 107. This is translated by Lipomanus, *' £t tuad civitati
cavebit ut nuUus earn pomi siiperare inimicus." Part I. p. 188. The first
words of this are given by Cedrenus thus : kqi t^ icoKei trov yevfjirerat ro
iKavov : see Grabe Ihid, p. 8, and Fabricius, Cod, Apoc. JT. T. p. 319. CJon-
stantine Porphyrogenitus* account of the conversion of Abgar, &c., is given
by Simeon Metaphrastes, and printed in Greek by Combefis in his Origg.
CorutantipoU, Manvp,^ Paris, 1664. p. 76 — 101 ; and in Latin by Lipomanus,
in Sanctorum Hut,, Part I., p. 187, ConBtaniim, cognomento Porphyrogeniti,
Narratio. collecta ex diversU historiis de -non manu facta Christi Dei nostri
imagine, missa ad Abagarum, et ex Edessa tramlata in hanc beatiesimam
urbvwm Reginam Gonttantinopolim, (A. C. 944.) Also given by Surius, August
16th. See an account of this in Arabic, by Macarius of Antioch, Cod, Add.
9965, f. 33 vers.

In the Testament of Ephraem, as published by Yossius, we read, " £t
benedicta vestra sit civitas, in qua habitatis. Ipsa enim sapientimi est
civitas, et mater, Edessa : quse quidem etiam palam atque manifeste ex ore
Christi Domini benedicta est per suos discipulos, nostros vero Apostolos.
Nam quando Rex Abegarus, qui hanc civitatem extruxit, rogabat^ exciperet
eum qui peregrinus in terris apparuerat, Salvatorem inquam universorum, et
Dominum Christum, dicebat : '^ Omnia audivi, quse a te facta sunt, et queecum-
que a reprobis et aspemantibus te Judseis passus es. Yeni igitur hue, et nobis-
cum habita : habeo enim mihi civitatem hanc exiguam, qua tibi et mihi suffi-
ciet.'* Cujus etiam fidem admiratus Dominus, mittens ei per nuntios, perpetu6
civitati illi benedixit, firmans ipsius fundamenta : benedictioque ilia inha-
bitans in ea permanebit, donee Sanctus e caelo apparebit Jesus Christus
Filius Dei, et Deus ex Deo :" see Ephraem Syrus, Opera Omnia, a Ger. Yossio,
3rd edit., p. 788. Assemani, upon comparing the original Syriac with both
, the Greek edition and the Latin, having observed that the Greek interpreter
had added many things of his own, gives the original Syriac of the above
passage, which he renders thus : '* Benedicta civitas, in qua habitatis, Edessa
sapientum mater, quae ex vivo Filii ore benedictionem per ejus Discipulimi
acoepit Ilia igitur benedictio in ea maneat donee Sanctus apparuerit."
Btbl, Orient., Yol. I. p. 141. This Testament is printed entire in Syriac
with a Latin translation, with only three verbal variations from this cited
here, in Ephntem Syrus, Opera Omnia, Rome, Yol. II. p. 395. Darius Comes,
in Epist. ad Augustinum, also mentions this : '* Affuit Deus Regi, et amplifi
cato petitionis munere per Epistolam, non mode salutem ut supplici, sed
etiam securitatem ut Regi transmisit Jussit insuper et urbem ab hostibus

2 R

154 NOTES.

in perpetuuni esse ae semper immunem :" oited by Fabricius, Cfod. Apoe,
N, T.y p. 319.

This notion of the imnumity of the City of Edessa is referred to by sev^rml

Syriac writers. Thus Joshua Stylites cites the passage i^cnl vUki;^
.>A^ Qoa J^iiU Kd fdaaalxao v^ia : ''And thy city

shall be blessed, and the enemy shall not preyail against it for ever :" see
Assemani, Bibl, Orient, YoL 1. p. 261. So Mar Jacob, in his Epistle to the

Homerites: »*USaA» ^ol uaAn^t >iM 1.V..1 r^^l\j^ : writes
A^:i rOsa*aoen i^^Aso ^^f<l KbAr^ %^ahcLf< ^co >i^a

.>\\\ i^OkanLkA Ji^iuU K!\ oaAiU.'iM " MoreoTer God promised

to King Abgar the Faithful, that the enemy should not prevail against his
city for ever :" see Cod, Add. 14,587, foL 47 vers., see also foL 48 rect

Nor did the belief in the protecting power of this Letter of our Lord pre-
vail in the East only, for we fmd, at a very early period also, that it obtained
even in our own British Isles. In a very antient MS. in the British
Museum, Royal MS,, 2 A. xx. f. 12, containing a Service Book of the Saxon
times, we find this Epistle in the Latin version of Rufinus, immediatdiy fol-
lowing the Lord's Prayer and the Apostle's Creed. "In nomine Patris
et filii et Spiritus Sancti : InSipit Epistda Salvatcris omrdvm Ihem
ChrisU ad Ahagaram repem, <niam Dominua manu scripdt et dixU, " Beatus
es qui me non vidisti et credidisti in me. Scriptum est enim de me,
quia hi qui vident me, non credent in me : et qui me non vident, ipsi in
me credent et vivent. De eo autem quod scripsisti mihi ut venirem ad te,
oportet me omnia propter quee missus sum hie explore ; et postea quam
complevero recipi me ad eum, a quo missus sum. Cum ei^ fuero adsumptus,
mittam tibi aliquem ex discipulis meis, ut curet egritudinem tuam, et vitam <
tibi, ac his qui tecum sunt prsestet, et salvus eris, sicut scriptum, Qui credit in
me salvus erit.'' Swe in domu tua, give in civitate tva^ give in omni loco nemo
inimicorum tuorum dominabit, Et inddias diaboli ne timeas, et carmina inimi-
coram tuorum distruuntur (sic), et omnea inimdd tui expellerUur a te: nve a
grandinCy sive a tonitrua (sic) non noceheris, et ab omni periculo liberaberit:
sive in mare, sive in terra, sive in die, sive in nocte, sive in locis obscuris. Si
quis hanc epistolam secum habtterit, securus ambtdet in pace,^* foL 12. In
this MS. p. 18 b, Thaddaeus is called Tatheus, as in the first edition of
Rufinus. Those who are curious may read the Story of Abgar in Anglo-
Saxon, published by L. C. Miiller, from a Cotton M.S., in Collect Anglo-

NOTES. 1 55

Scucfm, HaTnio, 1835 ; and ^ Abgarns Legenden jiaa Old-Engetek," with aa
Englifth traoBlation by G* StepheoB, Copenhagen, 1853.

The practice of keeping this letter as a phylactery prevailed in
England till the last oentoiy, aa I find &om Jeremiah Jones. ''The oommon
people in England have had it in their houses in many places in a frame
with a picture before it, and they generally, with much honesty and devo-
tion, regard it as the woird of Qod, and the genmne ejMStle of Christ." See
his Jfew <md FuU Method, Oxford, 1798, YoL II. p. 6. I have a recollection
of having seen the same thing in cottages in Shropshire.

Paob 11, I 2. — TU eyes of the true nUnd. Compare p. 19, line 21 : The
secret eye of your mind] p. 37, line 13 : The eyes of the mind; p. 45, line 23 :
The dear eyes of the mind. See also St. Paul Ephes. L 18 : rot;; otfiOaK^Mv^
ni^ havoia^ : and Clemetit. Epist, ad Corinffiy 36 ; and Epitt. Smym, de
Polyearpi Mart. 2, roi^ rtf^ Kapiia^ o<f>BdKnoic,

I 23. — The stay of your head. ^,^^AXh ^%M Thid WOi^ is not hi the
dictionaries, but its derivative and form are known. Mar Jacob, p. 97,

line 10, has rd4i3a^ JL^ AaQ99 ^ A^:i r^x.1 v^Oa^no . In

Cod. Add. U,484 foL 63, rect. we read ais.1 r^Cico ^isn KIJqd Oco.
I. 27. — Beoauu it is not in many things that the belief of the truth of Christ
consists. This is alluded to by Mar Jacob — For faith consisteth not in many
wordSf p. 103, line 9. •

Paob 12, I. 24. — Accepted his words. We might have expected here

ecrap aisM but the text has r^Oim as the MS^. reads it.

Paob 13, I. lO.-^Jfy son Maams. Abgar had two sons of the name. This
is probably the elder, who succeeded his father at EdessiEi, and reigned seven
years : see Assemani, Bibk OrienL VoL I. p^ 431. Bayer makes him the
I5th King of Edessa. ** Maaau bar Abgar. Dionytditt Tehnanensis sc^bit^
eum anno 2061. mortuo patri successisse et septem annos regnasse. Seoun-
duia nostraB rationes regnare oospit EdesssB A. Abrsh® 2060. Martis mebse
A. V. C 798. a Christo nato 45. Moses Chorenensis Anannm vooat, quod
non longe recedit a Syriaoo nomine : Hist. Osrh. p; 125. Le Yaillant de
Florival writes the name Ana^nown : see p* 136. Augustin : die was Abgar'a
mother, as we have seen above, p. 7.

L ^Z.-^-'ShefMuihgram. I have writtenthis name according to the vowels in
the U^atise of Bardesan. See, r6q>ecting this and the Greek forms of the
word, Notes to my SpicHegium Syriacum^ p. 77. Whiston, from the Arme-
nian form^ writes the name ^ Santsagramum, Apahunisd gentis principem ;'*

156

NOTES.

and Le YaOlant de Florival, *' Chamchacrctm^ chef de la maiBon dee Abahouni :"
see B. IL 0. 30. He was sent^ together with Hanan and Maryhab^ as envoy
to Marinus : see Ihid, p. 129. Meherdath seems to be the person mentioned
by Tacitus in connexion with Abdu : see note oftwtf, p. 145.

Pagb 14, l. 1. — Avida, The MS. reads distinctly here r^^lO^. ; but
it is doubtless a mistake : Avida occurs several times in connexion with
Barcalba : see pp. 18, 45, 63. The name Avida also occurs in Bardesan :
see SpicU. Syr.^ pp. 1, 77. Barcalba^ he was the son of Zati, as we learn
from p. 18.

I %.— Royal headband, Kl2k\sa.l r^.lCU» >xal : at line 30 we

also read rdAisa^ v^'^CU^O r<lftlf<lx., but in the Doctrine of Simon

Cephas, p. 36, line 1, i^aIm.! r^lCU» iTin\ , where I have translated
it " headbands of the Kings," assuming that the true reading should be as

here; but in the Peshito ilcto x. 30, we have r<lCU» T ■i\ "indutus
albis." CJompare "r^X^ ^^- ^' ^ • "^lin D"^3*)M " weavers of white " (linen
or silk). In either case the meaning would be to denote some mark of
great distinction or nobility. Plutarch calls the '* Candida fascia" ha^tjfjia
PaartXiKov : see Note on Suetonius, c. 79. p. 156, edit. Varr., Lond, 1826.

L 12. — Piroz. This may, perhaps, have been the same as the person
mentioned by Abgar in his letter to Narses : see Moses Chor, p. 135^
It is the same name as the Greek and Latin Berosus, and as the Persian
\jjj of the present day.

L 14. — N^ebu and Bel, These were the chief gods of Edessa, of which the
former represented the Sun and the latter the Moon : see Mar Jacob of Sarug
in Assemani, Bibl, Orient, YoL L p. 327 ; Bayer, ffist, Oerh p. 139.

I, 22. — Jews — who traded in silk, ■ilniso f^^*&i3 These seem to
have been Jews residing at Edessa for the purpose of carrying on traffic with
the countries to the East. Batne, in the province of Osihoene, about a
day^s journey from Edessa, which Ammianus Marcellinus calls, " Munici-
pium OsdroensB," K XXIII. c. iL 7, was the celebrated mart where the
Indians and the Seres came to trade at a jfiedr held at the beginning of
September, "refertum mercatoribus opulentis: ubi annua sollemnitate,
prope Septembris initium mensis, ad nundinas magna promiscuaa fortunse
oonvenit multitude, ad commercanda, quae Indi mittunt et Seres, aliaque
plurima vehi terra marique oonsueta :" Ibidf B. XIV. c. iii. 3. See Huet»
Hist, du Commerce et de la Navigation des AncienSf p. 370. These Seres, as
Anmiianus Marcellinus, as well as other writers, teUs us, manufactured Sericum,
** Nentesque subtemina, conficiunt sericum, ad usus antehac nobilium, nunc

NOTES. 15T

etiam infimorum sine ulla discretione proficiens," lUd, B. XXIII, c. ▼!. 67.
The reader will recollect Yiigil's verse, Geor. iL 121, '^ Yelleraque ut foliis de-

pectunt tenuia Seres." This seems to be the rddo^^ in which the Jews
in this country traded. We find this word, which, as an epithet, means
moUii, tenuis, lenisy used as a noun substantive, as it is here, in the

Ancient JReeensum o/theFaur OotpeU in SyriaCj Matt. xL 8. Till r^^Ao&t •
and in the Greek €k>8pel of Matthew, following the original Hebrew, ev
fjLoXaKoi^ ijfuf>t€<rfi€vov ; while St. L/uke adds ifAorioii after ftaXaKoti. Yet
both state that /ioAaicoK was the dress of the nobles, " they that wear soft
clothing are in kings' houses /' identifying /jLd\aKa with " Sericum ad usus
antehac nobilium" of Ammianus Marcellinus. Although I have rendered it
silk, it would appear, from the accounts given, to be cotton or muslin, lana
xylinoy not hombycina : see Plinius, Hist, Nat, vi. 20.

L 30. — Chains. The word rtl^li^laL , which I have translated
chains, upon the authority of Castel, (compare also Buxtorf Lex. Chald.

et Syr. ad '1'^), would perhaps be more correctly rendered silks or
muslins. Thus, in a passage cited by Assemani Bibl, Orient, YoL I. p. 186,

we find lO^VB f<d.l f<:*1rdx..1 kAcI oA 1.1X., ''which he trans-
lates '' non modicam quAntitatem JUi serici transmisit." In the Doctrine
of the Apostles, at p. ca\ ^^^ ^f Aggseus is called iVftli^lJb in%_

which I have there translated, '' maker of golden chains," having reference
to p. 22, line 23. Here 0. reads Kli^i^jb) which Castel also renders
"sericum." Moreover, in the account of Aggseus by Moses Choren., he
is called '' un fEtbricant de coifiures de soie," in the translation of Le Yaillant
de Florival ; and ^ quendam serici opificem,'^ in that of Whiston : see
B. II. c. xxxiii. p. 131. Whiston's edit. p. 137. Meadbands of the king,
or diadems. These seem to have been made of silk or muslin scarves,
such as form the turbans of orientals at the present day, interwoven with
gold, and with figures and devices upon them. Such, at any rate, was that
worn by the high-priest of Bel and Nebu. See Acts of Sharbil, p. 41.

Paob 15, 1. 3. — Old Testament and the New, It is plain that these terms
could only have been used here in the sense of the Law of Moses and the
Gospel, and not in the full sense which we now give. If by the " Acts [or

Yisitations] of the Apostles,'' KiiuuJM ^ Oc ft4Am^OQ^j we are to under-
stand those written by St Luke, this passage seems to shew that the com-
piler of these Acts of Addasus, wrote some years subsequently to the events
which he relates, or that it has been added by an interpolator still later.
For at the earlier period of Addaeus^ ministry, no other part of the New

28

158 NOTES

Testament was written than the original Hebrew Gospel of St Matthew, which,
as giving an aocount of the new dispensation of Jesns Christ, might have
been called the New Testament or Covenant. The Acts of the Apostles, in

the Peshito, is frtiV it 3 ^^coAuLft.^ ^.i Oicp QouQtt^idJi r^Laiia^

f^Llsse^ " The Book of irpaSeis, that is, Stories of the Blessed Apostles."
Compare jDoetrina of the Apoitlei, pp. 27, 32, where those by Luke are called
" Triumphs of the Apostles," and Doctrine of Simon GephaSy p. 40.

L 29. — Bitomon, The reading of the MS. here is not quite dear.
I am disposed to consider that the word ought to be Biateuarony which
Tatian, the Syrian, compiled from the Four Gospels about the middle of the
second century. This we know to have been in general use at Edessa up to
the fourth century, and to have had a commentary written upon it by
Ephraem Syrus. See Assemani Btbl, Orient. Vol. I. p. 517. Theodoretus
states, Hceret* Fab, B. I. o. 20, that he foimd more than 200 copies of this
work received in the churches in his own diocese, which he caused to be re-
moved, and substituted copies of the Four Gospels in their stead. See Fabri-
cius. Cod, Apoc, J^. T, p. 377. Ebediesu writes thus of Tatian in the Pre-
face to his Collection of Canons: ^'Tatianus quidam philosophus cum
Evangelistarum loquentium sensum suo intellectu cepisset, et scopum scrip-
tionis illorum divinee in mente sua fixisset, unimi ex quatuor illis admirabile
coUegit evangelium, quod et Diatessaron nominavit, in quo cum cautis-
sime seriem rectam eorum, quae a Salvatore dicta ac gesta fuere, servasset,
ne unam quidem dictionem e suo addidit." See Card. Mai, ScriptL Vet.
Nov, CoU, VoL X. p. 23. If this be so, there is here a later interpolation.
It is stated by Bar Hebrseus that some of the books of the Old Testa-
ment and the New were translated at Edessa in the time of Abgar and
Addfious : see Assemani, BibL Orient. Vol. II, p. 279 ; Walton, Proleg.
ad BibL Polyglot, p. 89. There is also a record preserved of a veiy
antient copy of a Gospel written by the hand of Aggeeus himself, the dis-
ciple and successor of Addasus, in the year of the Greeks 389, or A.I>. 78 :
see Assemani BibL Orient. YoL II. p. 486, and Preface to Remaim of a very
antient Recention of the Four Gospels in Syriac, p. Izzvii. This seems to
derive some confirmation from the fact of AddsBus having established
deacons and presbyters in the churches, and taught persons to read the Scrip-
tures in them : see p. 18.

Pagb 16, L 11. — Fire vxyrshippers and adders of water i see Strabo de
PersiSf c. xv. hia<p€f>ovr<aq ^e rep irvpi teat ra v^art Ovovai ; see also Abdias Hist.
Cert. AposUy B. YI. c. 7, '^ Solem etlimam deorumnumero applicantes, aquam

NOTES. 169

simul deitatem habere docebant :" Fabricius, God> Apoc N, T. p. 609, and
his Notes there; see also Assemani, BibL Orient, Vol. I. p. 191, and Sim. A.
Assemani, Acta Martyr. Vol. I. pp. 40, 113, 227. Mar Jacob of Sarug, in

his sermon on the Fall of Idols, Cod. Add. 14,624, fol. 12, writes rdJLdui

• ttjMr^ 3^pr^ ^* He made them worship the sun, and the moon, and the

stars, and the lights, and fire, and water, and living creatures."

L 17. — And Ahgar lorote to Nar$t9, This Lett^ is given by Moses Chor.,
see p. 135.

L 22, — Because he tvas not able to pass over into the country belonging to the
Romans. In consequence of the treaties by which the limits of the Roman
Empire, fixed by Augustus, extended to the Euphrates : see Tillemont
Hist, des EmpereurSy Vol. I. p. 37. ; see also Extr. vi. p. Ill, Dio Cassius,
liv. 8. o Il6;6a0TO( earrjorev opiot rti Vtafiai<av ctpxf^ Tiypiv re koi Evippartjv,

I. 24. — Wrote a letter and sent it to Tiberius. This letter, and the answer
of Tiberius, are given by Moses Chor., with a few variations, which the
reader wiU observe, p. 133. See, respecting this letter to Tiberius, Henke,
Proleg. De Fontii FikUi Actis in causa Domini Nbstri ad Imp, Tiberium
missis probabiliay p. xxiii., Helmstad, 1784. Bar HebraDus mentions these
Epistles, Chron. Syriac. text, p. 52.

Page 17, I. 13. — Pilate also has written. There can be no doubt that
Pontius Pilate sent an accoimt to the Roman Grovemment of what took place
with respect to Jesus, which it was his duty to do as governor of Judea. This
is mentioned by Justin Martyr, TertuUian, Eusebius, Epiphanius, Chrysostom,
d^., B& weU as in vaxious Apocryphal writers. A full notice of all this has
been given by Fabricius, God, Apoc. N. I*, p. 24 ; Walchius, Hist. Eccl,
p. 174 ; Baronius, AnndL A. 34. ccxxil. — ^viii. Tischendorf de antiquis
Pilati Actis Csesari distinctis, in Proleg. ad Evangelia Apocrypha, p. Ixii.
Bishop Pearson's Lectiones in Acta Apostolorum, in his Opera Posthuma,
pp. 50, 63. To these I would add the early testimony given in the Doc-
trine of Simon Cephas, p. 38, already given.

I, 14. — My proconsul Aulbinus, There is evidently an error in this Syriac
name, such as most frequently occurs in proper names in Syriac, both on
account of their being foreign to the transcribers, and of the total omission of the
vowels. The name may perhaps have been confounded with that of Albinus,
who was made governor of Judea by Nero, A.D. 62 : see Tillemont Hist,
des EmperewrSy Vol. I. p. 661 ; Eusebius, Hist, Ecc. B. II. c. 23 : see Vale-
sius' Note, p. 28, English Trcuns. In the Apocryphal work, p. 111> the name

i

IGO NOTES.

is also given '^Sabinus, the governor who had been appointed by the
Emperor Tiberius^ and even as &r as the Biver Euphrates the governor
Sabinns had authority." Mention of this person is altogether omitted by
Moses Cbor. in his history, probably because he did not know how to give
the name correctly : see p. 133. The person intended could be no other
than VitelliuSy who was then governor of Syria, and removed Pilate from
the administration of Judea, sending Marcellus in his stead, and ordered him
to appear before Tiberius at Rome. The Elmperor died before he reached
Rome : see Tillemont, HiA. des Empereurs, Vol. I. pp 129, 682 ; Ihid, p. 420.
See Josephus, Anttq. JiuL B. XYIIL c. iv. 2.

L 15. — People of Spain, The letter of Tiberius, as it is read in Moses
Chor., differs a good deal from this, and the reference to Spain is foimd near
the end : see p. 134. Whiston has the following Note on this place :
'^ Tametsi beUum hoc Hispaniciun nusquam forsan alibi disertd memoretur,
tamen non desunt scriptorum testimonia, ex quibus conjectura in eam rem
duci potest. Nam Tiberius Hispaniarum principes olim vexaveiat, atque
etiam hoc ipso tempore provinciam eam plane neglexit ; ade6 ut tum
Hispanos ad rebellandum provocaverit, tum etiam ejus fitciendi opportuni-
tatem idoneam dederit: Regressus in InnUam, HeipMicte quidem curam
usque adeb cdyfecit, ut postea non decurias equitum unquam supplSrit, non
tribunoa mUitum prafectosque, non provinciarum prcmdet uUoa mutaverit :
Hispaniam et Syriam per aliquot annos sine conntlaribtu legatis halmerit.
Suet, in Tiberium, c. 41. Prceterea Galliarum et Jffitpaniarum, Syriasque et
Crrcedce principes confiscaios : — Flurimis etiam civitatibus et privaUa veteres
communitates et jus metallorum (quod ad Hispaniam prsecipul spectabat) ae
vectigalium adempta, Ibid. c. 49. Vide etiam Tacit. AnnaL vi 27. Cseterum
non omnino prseteriri debet Yellei Paterculi locus, qui, nisi in eo non vana
mendi suspicio subesset, rem totam clard confirmaret. At Tiberius Ccesar,
quum certam Hispanis parendi confessionem extorserat, parem Illyriis Dal-
matisque extorsit, L. iL c. 39." We know, however, that about the very time
at which this letter of Tiberius must have been written, Vitellius was mixed
up with the wars of the Parthians and Hiberians : see Tillemont, Hist, des
JEmpereurSy Vol. L p. 131 ; and as Hiberi is a name common to Spaniards,
as well as Hiberians, the difference might have arisen in translating Tiberius'
Epistle out of Latin into Syriac : or, indeed, Tiberius, with his usual dissimu-
lation, might have used this word to conceal some ulterior designs. See
Amm. MarcelL " Itidem Hiberia ex Hibero, nunc Hispania," B. XXIII. c. 21.

/. 21. — Because he exceeded the law. Baronius says that there ought to
have been a delay of ten days before the sentence was carried into execu-

NOTES. 161

tion, and that in this manner Pilate violated the law of the Roman Emperor
hj crucifying our Lord so soon after sentence had been passed : '* recens
quippe erat Senatusconsultum Tiberianum, sic dictum, quod Tiberio Impe-
ratore, a quo ipse Preeses in JudsBam est missus, factum erat ante annos
duodecim, ipso Tiberio quartum et Druso Coss., quo cautum fuerat, ut sup-
plicia damnatorum in decimum usque diem dififerrentur, ut Suetonius, Dio
et alii testantur:*' see Annal, 34, sec. 92.

I. 24, — Deserve to be honoured and adored, Tiberius is said by Tertullian
to have referred to the Senate the question of admitting Christ among the
Gods. *^ Tiberius ei^, cujus tempore nomen Christianum in ssecidum introi-
yit, annunciata sibi ex Syria PalaDstina, quad illic veritatem istius divini
revel&rant, detulit ad Senatum cum preerogativa sufi&agii suL Senatus quia
non ipse in se probaverat, respuit. Csesar in sententia mansit, comminatus
periculum accusatoribus Christianorum.'' Apol. c. 5. Mentioned also by
Eusebius, Hist. Ecc. B. 11. c. ii. ; Baronius, Ibid, sec. 222, &4i, ; Bishop Pearson,
Lect. in Act. Apost. Opera Fosth,, p. 63. : see Mosheim, Diss, ad Hist.
£cc.y Vol. I. p. 357 ; Steph. Le Moyne, Varta Sacra, VoL II. p. 145. This
has also been interpolated into the Epistle of Tiberius to Abgar as it is
foimd in Moses Chor., see p. 135. There is also given by the same Moses
another letter of Abgar to Tiberius, in reply to this : see Ibid,

I, 28 — Aristides. There is no mention of this person in Moses. Chor. ; nor
of the presents with which he returned to Tiberius. He, however, gives an
Epistle which Abgar is said to have written in reply, of which there is no
indication here.

Paob 18, I, 1. — TMcuntha, This word has been so much distorted
and disfigured by the transcribers that I am not able to recognise what
is the place intended. The same may be said of Artica in the next line.
This, however, may, be pronoimced Ortyha, and be intended for Ortygia
near Syracuse, which was not very far distant from the Island Caprese,
where we know that Tiberius at this time resided, seldom leaving it
to go further than to the neighbouring coast of Campania : see Tacitus,
Anna^, B. IV. c. 67 ; Suetonius, Tib, c. 40 ; Josephus, AiUiq, B. XVIII. c. vi ;
Tillemont, HiM, des EmpereurSy p. 93.

I, 19. — Guide and Ruler, It is plain fix)m the context here, as well as
wherever it occurs in these early Syriao documents, that this title is precisely
the same as that of Bishop, although the Greek word 'EirtcrKoiroq had not yet
obtained in the East. The first mention which we find of the title Bishop
is in the ActsofSharbil, p. 65, about A.D. 105 — 112, where Barsamya is called
the Bishop of the Christians^ although more generally designated as here.

2 T

162 NOTES.

The occurrence of the word at p. 23 in these AeU of Addcnu is in a passage
eridentlj interpolated at a much later period : see Note p. 165 bdota. It is
also found in the Doctrine of Simon Cephas, p. 40, which seems to have been
written very early in the second century, or even at the end of the first.

h 20. — PcUtU. If this word be not of Syriac origin, it may be an abbrevia-
tion from the Greek ^iA<»ra$, as Patric, four lines below, is from the Latin
Fatricius,

I, 23. — Z(Ui, This is perhaps the same name as Izates : see Josephus,
Antiq. Jvd.y B. XX. c. iL 1, 4 ; Tacitus Ann, B. XII. c. 14. See also Assemani,
Bihl, Orient. Vol. I. p. 421. Maryhaby seems to be the same person that
is spoken of by Moses. Chor. as having been sent by Abgar as one of the
envoys to Marinxts. " Mar-Ihap, prince d'A^tznik :" see p. 129 ahow,

I, 24. — SencK, Tacitus writes this name Sinnaces : see Note on p. 14^.

Page 19, L 1. — Orddnancea and Laws which were appointed by the diadpks
at JerusalcM. These are given in the Doctrine of the Apostles, see p. 25.

L 7—19. — Give heed — resurrection of all men. This passage is cited in the
extract given at p. 109.

Page 20, 1. 10. — One leaf apparency is lost from the MS. in this place.

I. 25. — Accept not any thdngfrom any man, and possess not any thin^ in
this world. These words of our Lord are not found in this form in any of
the Gospels ; they are, however, tantamount to the instruction given by him
to the Twelve when he sent them forth. Matt. x. 7 — 10.

Page 21, ^. 2. — Fourteenth of the fncnih lyar {May). This date is not only
confirmed by Amru, the historian cited by Assemani, BibL Orient., Vol. II.
p. 392, but also by a very antient Syriac Calendar. Bar Hebraeus, therefore, is
mistaken, not only in giving the day as the 30th of July, but also in saying
that he was put to death : he has evidently oonfounded Addseus with his
immediate successor Aggseus ; like as Moses Chor. has mistaken the name,
see p. 136. Bar Hebreeus also confounds the places of their burial, saying that
Addeeus was buried in a church which he had built at Edessa : see Asse-
mani, Bibl. Orient. YoL II. p. 392. Addseus was buried by Abgar in the
sepulchre of his ancest(M?8, p. 21, and Aggeeus in the churdi which he had
built, p. 23. The death of Addasus took place before that of Abgar,
which happened A.D. 45 : see Ibid, Vol. I. p. 420 ; Bayer, Hist. Osrh.,
p. 125. It would, therefore, i^pear that his ministry at Edessa was of about
ten or eleven years duratioii.

I. 12. — Those of the hotue of Ariu, the ancestors of Abgar the King. See
Moses Chor., B. II. c. xiv., and Abgar's descent from Arsaoes : Bayer, Hist.
Osrh. p. 97.

NOTBS. 163

I. 17. — The ordinance and instruction — by the ApostU Addame. Compare
Doctrine of the Apostles, XVIII. p. 28.

l. Id.^^Aggams who himself became Guide and Rvler a/nd {he successor of
his Chair after him. See Dodbrine of the Apostles, pp. 32, 34 below ; see Asae-
mani, BiU. Orient. Vol. II. p. 392 ; Vol. III. p. 611.

L 28. — The whole state i^SQad : this seems to apply to those who espe-
cially belonged to the ministry of the churoh; thus r^snxn >Jo

is used for ** clerici," in contradisthiction to rdJaoi^ >la» '< laid f see
Assemani, Btbl, Orienl. VoL L p. 189, &o.

Paqb 22, L 11. — Like a net. Alluding to our Lord's words, Matt ziz. 1,
"I will make you fishers of men.** Compare with this rfi trayiivp rov
evaf^eXiov l^<a^prj<raiy used by Nicephorus, as applied to this Addaus. Hist,
Feci B. II. c. 40.

L 14. — One of his r^ellious sons. This would seem to be the second son of
Abgar called Maanu, who succeeded his brother Maanu, and reigned fourteen
years, that is, from A.D. 52 to A.D. 65, according to Dionysius, cited by
Assemani, BibL Orient. VoL I. p. 421 ; see also Bayer, Hist. Osrh p. 130.
Moses Chor., who evidently copied from this document, does not give the name
of the king; unless, indeed, the words ''Le prince, qui r%na aprds la mort de
son p^re " are to be referred to '^ Ananoun fils d' Abgar r^e H Edesse "
at the beginning of the chapter : see p. 136. Clem. Gfdanus also writes :
*' Secundus Rex post Abagarum fait filius quidam ejus anonymus, qui Chris-
tianam Patns religionem aspematus, fideles atrociter insectatus est; ac
misere vitam complevit. Tertius fuit Sanatrughus, filius sororis Abgari, oujus
imperio Sanctos Apostolos Bartholomseum et Thaddseum in regionibus iilis
interfectos fuisse narrant Armenii ^ see Conciliatio Ecc, Arm. ewm Bom. p. 9 ;
see Assemani, Ibid. In the extract given at p. 109, Severus, son of Abgar, is
stated to have slain Addseus. This is most probably a mistc^e in substituting
Addseus for AggSBUs, such as Moses Chor. has made : see Note p. 162, above.
In the book called The Bee, by Solomon Bidiop of Bassora, about A.D. 1222,
(concerning which see Assemani Bibl. Orient. VoL. III. p. 309), in the 49th
chapter, Touching the Apostles, and the places of each one of them, and of
their deaths, we find the following . rCtocD >CDoil*re^ oi^^ ^ »ir^

^n rm\n •%^^r^ i^nm ^looi iua.i fCoioKla ti&r^o

164 NOTES.

vJfinf< ii^^f<:i cD^OM i^o ..T^oX^^fth i.^^f<:i

A:^. f^L2i^nxA »caA4jAi .r^^oiODil vyCL&ci9f<b f<^otoi&.i

" Addjbus was from Paneas, and lie preaohed in Edessa of Mesopotamia in tne
days of Abgar. But Herodes, the son of Abgar, slew him at the Castle of Agel ;
and his body was afterwards taken up, and they brought it to Rome. There
are some who have said that it was deposited at Edessa. Aggceut^ his dis-
ciple, was formerly a maker of silks for Abgar, and he became converted.
And after the death of Abgar, his son reigned in his stead, and he required of
Aggaeus to weave him silk. And when he did not comply, saying, I cannot
give up the teaching of preaching and turn to weaving, he struck him upon the
legs with a dub and brake them, and he died Thaddceus succeeded Imh
in Edessa, but the same Herodes, the son of Abgar, slew him, and he was buried
at Edessa." This is from a MS. in my possession. It is easy to see here that
errors have arisen from the confusion of the name of A dcUmts, Aggoeiu, and
Thaddancs ; and that the ff erodes here is the same as Severvs in the extract
at p. 109. Cedrenus, cited by Assemani BihL Orient, Vol. I. p. 421, writes :
*' Huic pio instituto obtemperatum est, quamdiu Abgarus, atque post hunc
filius vixerunt Nepos autem, quum in avi locum et regnum successisset,
abjecta pietate, ad simulacrorum cultum descivit : statuitque, sublata Christi
imagine, statuam ds^inonis reponere.'' In the account of Constantine Por-
phyrogenitus, as ^ven by Simeon Metaphrastes, we read, *' Itaque conser-
vatum est hoc hujus viri pietatis expressum monumentum et Deo dicatum
donarium, donee in hoc vitse incolatu mansit Abagarus, et ejus filius qui
regni simul ef pietatis patemae fuit successor. Cseterum eorum filius et
nepos fuit quidem successor patemi et aviti imperii, non fiiit autem hseres
etiam pietatis. Sed in pietatem calcibus, ut ita dicam, insultavit et ad
dsemones et idola transfugit :" Lipomanus, Sand, Hitt. Par. I. p. 190. If,
therefore, we assume that it was Abgar's grandson, Abgar, son of Maanu, as
given by Dionysius, (whose reign of twenty years was extended from A.D. 65
to A.D. 86, see Bayer, Hist, Osrh. pp. 130, 147,) who caused Agg»us to
be put to death, this would be perfectly consistent with the fact of a copy
of the Gospels having been transcribed by Aggseus, A.D. 78, or eight years
before the death of this king : see Note, page 158 above.

NOTES. 165

L 27. — And brake his legs. This ignominious mode of execution, which put
ftn end to the sufferings of the two Thieves on the cross, seems to have been of
Roman rather than of oriental origin. Seneca De tra, B. III. c. 32, writes, "Mag.
nam rem sine dubio fecerimus, si servulum infelicem in ergastuium miserimus.
Quid properamus verberare statim, crura protinus frangere 1" It was in use
in the time of Plautus, " Crura hercle effiingentur." Suetonius has " Thallo
a manu, quod pro epistola prodita denarios quingentos accepisset, crura
fregit" OctaviuSy o. 67. On which passage Casaubon has the following note :
'* Crurifragium olim servorum et ancillarum poena erat, meminit iterum
Suetonius, Lib. iii. c. 44. Fuit et publicum maleficorum hominum suppli-
cimn : ut delatorum sub Commodo. Eusebius Lib. v. ^iXaio^ vapa Kaipcv
Tfjif ^iKtjv eiaeXdoiVy avriKa icara7iirra< ra (nceAi;. Vide etiam Agathiam L. iv.
Sed exempla in Martyrologiis, et apud alios etiam scriptores passim.'^ The
object of the king in putting this early martyr to this kind of death seems
to have been to degrade and disgrace him.

Page 23. L 6 — 13. And because he died — thirteen pears. This passage is
a barefaced interpolation by some ignorant person much later, who evi-
dently is also responsible for the interpolated passages in the Martyrdom of
Sharbil, p. 61, and in that of Barsamya p. 72. For this Palut was made
Frethyter by Addseus himself, when Aggeeus was appointed JBishopy or Guide
and Rvler, see p. 18. This took place before the death of Abgar himself,
who died A.D. 45, as we have seen above. How then could he have been
made Bishop by Serapion of Antioch, who did not succeed to that episcopal
throne before the beginning of the third century, if, as is here stated, he was
consecrated Bishop by Zephyrinus of Rome, who did not become Pope till
A.D. 201 ) See H. Dodwell, Dies. Sing, de Pontt. Eom, Primaswi Succes-
stone, p. 83.

L 12. — In the days of that Cassar who reigned there thirteen years. He
seems to mean Claudius, although the twenty-five years of Peter's episcopate
extended through his reign and that of Nero : the duration of each was about
thirteen years : see Ibid, p. 77.

L 17. — Labubna, Moses Chor. refers to this author, B. II. c. 36 : "Gh^
roupna, fils de T^crivain Apchatar, a recueilli tous ces fiedts, arriv^ du temps
d' Abgar et de Sanadroug, et les a d^pos^s dans les archives d'^esse :*' trans*
lation of Le Yaillant de Florival. Whiston writes the name " Lerubnas,
Apsadari Scribse filius :" Apsadar, of the one, and Apchatar of the other, are
evidently corruptions in the Armenian from Abdshaddai or Ebedshaddai of the
Syriac. The variation in the orthography of the names arises simply from the
different way in which the first letter may be enunciated. On the interchange

2u

166 NOTES.

of the letter G, L, and R, see St. Martin, Memoires Eistanqrues et Geographiqw
8ur PArmeniey Vol. I. p. 215. Guis. Cappellotti, in his Italian translation of
Moses Choren. Storico Armeno dd quinto iecolo, Venez. 1841, writes the
names " Lerubnase figlio de Afsadari." In a letter to me, dated St. Lazare,
Veuise, 23 Janvier 1863, the learned Dr. Alishan writes thus : " Vous vous
rappelerez peut^tre, que notre historien Moise de Khordne, traduit en plu-
sieurs langues, fait mention d'un ecrivain nomml Gh^rubna, qui vivait sous
le r^ne d'Abgar, et qui ecrivit I'histoire de ce m^me roi ou les €v6nements
de cette ^poque. Or j'ai d6couyert dans un manuscrit probablement de
Xllme. sidcle une histoire d'Abgar et de Thadd6 dont Tauteur, y est-il-dit,
est un certain Gh^rubnia, qui Taura ^rit aveo Taide d'Anan^, confident du
roi Abgar. Je suis port6 a croire que o'est la traduction de Toriginal, que vous
avez d^couvert en langue Syriaque. L* Arm^nien est complait : et bien que
r^ig6 sous le roi Abgar, il j a eut beaucoup d'interpolations, selon moi,
dans cet histoire, tout ou en partie, au commencement du si^le Illme.
Nous pensons aussi a publier cet histoire : en attendant nous serons heureux
de Yous voir, Monsieur, nous devancer. U se trouve axissi dans nos M^o-
logues une biographic ou les Acts de Saints Bars^mi et Sabylle, mais en
abr^. Je me r^jouis avec vous de la d^couverte, que vous venez de faire,
des ouvrages de St Jaques de Nisibe, dont nous n'avons pas en Arm^nien
d'exemplaires assez anciens."

Paob 24. — ^Doctrine of the Apostles. This work is taken from the same
MS. as the preceding. Cod. Add. 14,644, fol. 10, and is printed verbatim
from it. It is also found in Cod. Add. 14,531, fol. 109. It has been already
printed entire by A. P. de Lagarde in his Reliqmce Juris Ecdedastici

Antiquimmce^ Vienna, 1856, p. -^^ It is there attributed to Addceiu

*' Again from the Treatise of the Doctrine of Addaeus the Apostle^ who taught
and instructed the people of Edessa, and all those who were in the region of
Mesopotamia." And at the end of it is written, " Here endeth the Treatise of
AddsBus the Apostle." Dr. Land, in his Aneodota Syrictcoy p. 19, in the imper-
fect description which he has given of the MS. 14,644, writes, " F. 10. r. sqq.,
Doctrina Apostolorum. Edidit de Lagarde e codice Sanctogermanensi 38 bibL
Imp. Paris. Lipsise anno 1854." It is plain that Dr. Land could never have
compared the two. The book in which he says this treatise is published is alto-
gether another work, was printed at a different place, with different type, and
two years earlier : and its title is Didodcalta Apostolorum Syriace, Lipsice, 1854.

NOTES. 167

It is well known that we owe the publication of the Didascalia to De Lagarde ;
although his name does not appear : indeed, the author in his preface gives the
reason for withholding his name. This treatise had also been printed before,
omitting the beginning, and commencing with the first Ordinance or Canon,
in Syriac, in the 10th voliune of the Scriptorum Veterum Nova CoUec,, by the
Cardinal Mai, with a Latin translation by A. Assemani, pp. 3^8 ; and Text, pp.
1 69 — 1 7 5. ^' Ebediesu Metropolitse Sob» et Armenian CoUectio Canonum Syno-
dicorum, ex Chaldaicis BibliothecfiB Yatioanso codicibus sumpta, et in Linguam
Jjatinam translata ab Aloysio AssemanL Preecedit £pitome Canonum Aposto-

lioorum, auctore eodem Ebediesu." By Ebediesu this work is called tt^lAlh

TtVfci IT. asaQ9:i f<C0OM.IO K^osau^:! : *' Canones rituum et legum quoe

constituerunt Apostoli.'' And at the end r^ousarui C0O3cii4OQ9 ArwiT.

f^jjuUJLl ''Explicit Synodus L Apostolorum." It is cited by Bar Hebrseus
in his ''Nomocanon,'' translated by J. A. Assemani, and printed by Cardinal
Mai in the same Vol. X. Par. ii p. 31, Didascalia Adcei Apostoli unitis

e 70. I also have found it quoted m Cod. Add. 14,173, fol. 37, as f<liajLo

fVukiiT.:! : ''Canons of the Apostles." It was likewise known to
Johannes Damascenus: see Opera, edit. Le Quien, Vol. I. p. 266. The
text of the DoUrvM of the Apostles I have printed exactly as I found it
in 14,644. I have, however, carefully compared it with 14,531, and with
that edited by De Lagarde, and made use of this collation in the English
translation. Wherever I have had occasion to refer to these texts in the
Notes, they are designated A. B. C. respectively.

L 10. — The three hundred and. These words have been omitted in A. I

have supplied them from B., which adds c^f^lSQOudi . C. reads in^nv
or 342. Bar Hebrseus, in his NomoccoMm, has the following reference to this
passage, "^a; Didascalia Aden Apostoli tmius e 70, Anno 339. Grsecorum,
die 4 Junii in complemento Pentecostes, cum glorificarent Apostoli Deum in
cosnaculo, ubi fecerant Pascha, descendit super eos Spiritus Sanctus, et
docuit eos ordines et leges, et ipsi imposuerunt eas iUis, qui consenserunt
prsedicationi ipsorum." In a Note on this J. A. Assemani adds " In mar-
gine legitur 'Didascalia Adsei ad Edessanos et reliquos, anno Grsecorum
342, die 14. mensis Jimii." See Mai, ScripU. Vet Nova Coll, VoL X.
Par. ii. p. 31.
/. 11. — Fourth day K'iu^air^: B. reads r^L^^si^r^, but C.

" fourteenth."

168 NOTES.

L 12. — PentecoH, The Ascension of our Lord and the daj of Pentecost
seem to be confounded here.

L 15. — Baiih Zaithe, that is, the Mount of Olives. Luke in his
Gospel, xxiy. 50, says that '^ he led them out as far as Bethany, and he
lifted up his hands, and blessed them ;" but says nothing about his con-
ferring upon them the gift of the priesthood, as we find here. In the
Acts, i. 12, he says after the Ascension, ^* then returned they unto Jerusalem
from the mount called Olivet ;" but omits there all mention of our Lord
lifting up his hands and blessing them.

Z. 24. — Upper Jioom, vrept^p : see Bishop Pearson, LecHones tn Act4i
Apostoloruniy pp. 30, 31, and Whiston's, Ussay on the Apostolic ConstUu-
tiones, p. 20.

Page 25, /. 1 2. — When I am ascended to my Father I will send to you the Spirit,
(lie Paraclete, that he may teach you every thing which it is meet for you to
know and to make known. We find this promise, but not in the same
words, in St. John xiv. 26, " But the Comforter (o irapatcXtfro^), which is the
Holy Ghost, whom the Father will send in my name, he shall teach you all
things, and bring all things to your remembrance, whatsoever I have said
to you."

L 17. — A sweet odour, which is strange to the world. There is no mention

of this in the Acts. Odour ftSjr^i ; B. C. reads retui*! Was diffused
tJik , both B. and C. read <Mi^^ , which seems to be more correct.

/. 19. — Fr(m heaven. r^UMSL ^ : B. reads rdJbk ^ <' suddenly."

h 20. — According to the tongue, <bc. : this leaves no doubt whatever as to
the meaning which was from the first attached to the gift of tongues by the
oriental Christians who used this.

L 26. — The Apostles. Ebediesu adds holy all through.

I, 27. — As the lightning, dx. Matt. xxiv. 27.

I SO.— Suddenly. rtllx. ^ . B. C. read r<^i»*X " at the last." Ebe-
diesu f^%^ni0 ^ '^ de cobIo." This first Canon is cited by Bar Hebrseus,
in his Nomocanon. ^'AdceL I. Constituerunt itaque Apostoli — ad orientem
orate — quia ab oriente apparebit Dominus in fine." Card. Mai, Scriptt.
Vet. Vol X. Par. ii. p. 33; and by Johannes Damascenus. It is also found in
Cod. Add. 17,193, foL 37, with Nos. 2, 3, 4, and 14, where they are called

r<tiiiVT..l rdJCOo "Canons of the Apostles." Respeotmg "praying
towards the East :" compare Apostolic Constitutions, B. II. o. 57, VII. c. 44,
and Tertullian, Apol. c. 16.

NOTES. 169

Paos 26, L 1. — II. Compare this Canon with Apostolic Constitutions^
B. 11. c. 59 ; compare also for this and the three following Canons, Com-
pencUaria Fidei Exposkio, cited bj Grabe, Spudlegium^ Vol. I. p. 53.

L 7. — Angels of heaven, C. reads fdlXftM tCPCUktiUSa " His holy
angeh."

I, 9. — III. Compare Apostolic ConstitutionSy B. V. c. 13—15.

/. 11. — ffis trial, caU:!. B. reads coiJJl '' his manifestation.''

L 13. — This sorrow, C. has r^^cuiila f^.lCD Aygfl '^on account of
this in sorrow."

I, 20. — V. See Apostolic GonstittUions, B. II. c. 25.

/. 23. — Overseer, the same is the Guide, fClxiO:! . This does not correspond
with the Greek €iri<rK07coi, but with o-kovo^, as we find upon comparing the

Syriac Didasoalia, edit De Lagarde, p. 13, cos r^!j30:i t^atJia ^Kb

which corresponds with the Greek of the Constitutiones Apost., B. II. c. 6.
sec. 2. Yie avdpdnrov, ctkovov ie^o^Ka ae rtf oiK<f IcrpatjX, Kai OKova^ ck
ffrofjLaros fiov Xo^ov : Ezek. xxxiii. 7 ; where in oiu: English version, it is
rendered watchman, "Lo thou, son of man, I have set thee a watchman
unto the house of Israel."

/. 2L-- The people. f^*n\, . For this B. reads i^SnL^ "world."

I ^^.— Citjf, B. reads K'iuixM "camp."

L 26. — Celebrate. Ebediesu adds here coil* ^&9.l r^lMfiU

: "Celebrate diem

Nativitatis Domini nostri die 25. Decembris, quia hoc est caput omnium
Festorum : et Festum Epiphaniae die 6. Januarii in supputatione extensa
Grsecorum." This is evidently an interpolation by a much later hand :
for we learn from Dionysius Bar Salibi, a writer of the 12th century, that
in antient times these two festivals were kept on the same day, the 6th of
January. Quoting Jacob of Edessa, he writes, " Sanctus Eusebius, anno,
inquit, 312. Graecorum, qui est annus quadragesimus tertius Augusti, et 33.
Herodis, quo tempore missus est in Syriam Cyrinus, Christus natus est.
Jacobus Edessenus, quem nos sequimur : anno 309. Grsecorum qui est annus 4 1 .

Augusti et 31. Herodis : ejusdem autem passio anno 21. TiberiL

S. Ephraem in quodam sermone scribit : 'Die decima (Martii) accidit ejus con.
ceptio, et sexta (Januarii) ejus nativitas :' Jacobus vero Edessenus ; Epist. ad
Mosem Tur-Abdinensem : Nemo exacts novit diem nativitatis Domini : hoc

2x

170 NOTES.

dumtaxat indubitabile est, eum noctu natum fuisse, ex his quse scribit Lucas.
Et in provinciis quidem orientalibiis, et qu8e ad septentrionem Ye]*gunt»
usque ad tempora Arcadii Imperatoris et S. Johannis, die 6. Januarii
hoc festum agebaut, illudque aj^llabant festum Nativitatis, hoc est,
Epiphanise, quemadmodum in S. Theologi Oratione de Nativitate voca-
batur." And an anonymous Sjriac writer, also cited by Assemani, states :
" Mense Januario natus est Dominus, eodem die quo Epiphaniam celebramus,
quia veteres imo eodemque die festum Nativitatis et Epiphanise peragebant."
Bibl Orient. Vol. II. pp. 163, 164.

The following is also a Note of Assemani on this subject, Ibid, Vol. III.
p. 87 : " In iEgypto et reliquis Orientalibus Ecclesiis Festum Nativitatis et
EpiphanisQ Domini usque ad tempora S. Johanms Chrysostomi simul cele-
bratum fuit, ut idem Chrysostomus, Homil 72. tom. 5. quae est In NcUalem
Diem Scdvaioris Nostri, testatur, affirmans, quum iUam recitasset Orationem,
nondum decern elapses fuisse annos, quum primum dies ille, Nativitatis
nimirum, innotuisset Ecclesise OrientalL"

I, 30. — ^VII. Compare Apostolic Constitutiofis, B. V. c. 13.

Paob 27, L 7.— VIII. This is No. X. in Ebediesu. It is cited by Bar
Hebrseus in his Nomocanon. ^* AcUei Apoitoli^ 8. In fine onmium librorum
Evangelium legatur, tanquam coronis queedam, et populus stans iUud
audiat." Card. Mai, Scrip. Vett.^ Vol. X. Par. 11. p. 52. Compare Apoet.
Constit.^ B. II. c. 57.

/. 12.— IX. This is No. VIII. in Ebediesu. Fifty days. C. read? ^A^k^lK"
" forty."

/. 15. — X. This is No. IX. in Ebediesu. It is cited on the margin of Cod.
Add. 14,609, foL 123. Except the Old Testament, dee. Compare Doctrine of
Simon Cephas, p. 40 ; Apost. Constit., B. II. c. 57. Philastrius, hseresi Izxxvii,
quotes this with some additions, ** Propter quod statutum est ab Apostolis
et eorum successoribus, non aliud legi in Ecclesia debere Catholica, nisi
Legem, et Prophetas, et Evangelia, et Actus Apostolorum, et Pauli tredecim
Epistolas, et septem alias, Petri duas, Johannis tres, Judse unam, et unam
Jacobi, qu8B septem Actibus Apostolorum conjunct® sunt." Cited by Fabri-
cius. Cod. Apoc. N, T,, p. 749.

I. 25.— Or lieth. A\^U9Q Of<. B. C. and Ebediesu read A\^pQO
« and lieth."

Paob 28, I. 5. — " Before whom no artifices avail." 1 Sam. ii 3, as in the
Peshito : our English version has followed the i-^p, substituting yy\ for
j^lyi, " and by him actions are weighed." The Septuagint has kgi decs era-
fjLaJ^tav evirrfievfiara axnov.

NOTES. 171

/. 28. — ^XVIII. This is cited by Gregory Bar Hebrseus in his Nomocanon,
translated by J. A. Assemani. ^^Adcei, Constituerunt Apost(^, ut illorum,
qui exeunt ex hoo sseculo cum testimonio bono, et tribidationes passi sunt
propter nomen Domini nostri, memoriam agatis, in die interfectionis eorum."
See Mai, Scrip, Vett, Nova CoU, Vol. X. Par. XL p. 36. We find this carried
out by the Church of Smyrna, as is testified by their letter respecting the
Martyrdom of Polycarp, " The Lord grant we may with joy and gladness
celebrate the birth-day of his martyrdom, both in memory of those who have
hitherto undergone and been victorious in the glorious conflict, and also for
the instruction and preparation of such as shall hereafter be exercised
therein :" see Eusebius, Hitt. JEccl, B. IV. c. 15. English Tram, p. 59.

Pagb 29, L 13. — ^XXIL Compare this with Doctrine of Addoeus^ p« 15 ;
AposL ConstU,^ B. XL c. 45.

I. 29. — ^XXV. This is cited by Gregory Bar Hebrseus in his Nomocanon.
^'Adaei. Beges, qui credituri sunt, poterunt ascendere ad altare ima cum
sacerdotibus, quoniam David quoque, et alii, qui instar ejus, ascendebant :"
Scrip, Vett.j VoL X., Part. XX. p. 8.

Page 30, 1, 8.— XXVXX. This is also cited by Gregory Bar Hebraeus,
** Adcei Apostoliy 26. Panis oblationis in ilia die, qua coquitur, ascendat
ad altare, et non post aliquot dies, quod fieri non licet 'J* lUd, p. 19. This
is likewise quoted by Dionysius Bar SaUbi in his Eaopodtio MisscBy as
given by Assemani, without the name of Addseus, but referring it to the
Apostles, '' Statuerunt Apostoli, sicut in Canone," &o., Bihl, Orient Vol. X.
page 183.

/. 19.— r-i^or Paul also and Timothi/y &c. Compare Acts xv.

Paob 31, 1, 1. — Gaiphas, There prevuled a common belief among the
Jacobites that Caiphas, whose name was also Joseph (see Tillemont, Mem.
pour servir a VHist, Eccl.y Vol. X. p. 14), was the same person as Josephus
the historian, and that he was converted to Christianity : see Assemani, Bihl.

Orient Vol. XL p. 165. In the Bee, ch. 44, X read ^.45^ ^.1 KI&as

'* But Caiphas, who condemned our Liord, the same is Josephus. And the
name of Barabbas was called Jesus.''

L 27, — Whatsoever they taught the multitudes^ they fulfilled the same them-
selves in deeds before all Tnen, Compare Doctrine of Addcetu, " Whatsoever
they said to others and exhorted them to do, they themselves exhibited the
same in deeds in their own persons," p. 22.

Page 32, I, 3. — After the death of the Apostles there toere Guides and Rulers

172 NOTES.

in the ckurcJi, It would appear from this passage that this treatise must
have been written anterior to the time when the title of Bishop, as espe-
cially appropriated to those who succeeded to the apostolic office, had gene-
rally obtained in the East.

/. 10. — Aivdrew from Phrygia — Thomwfrom India. From this it appears
that there were Epistles, or other writings, both of Andrew and Thomas,
acknowledged at this time in the church in the East. There still exists a
writing, Il/oa^ei; icai fxaprvpiov rav afyiov aTo<rTo\ov Avipeovy which was first
pubhshed by Car. Christ. Woog, with the title " Presbyterorum et diacono-
rum Achaiee de Martyrio S. AndresB Apostoli epistola encydica.'' Lipaioty
1749. This has been reprinted with emendations by Const Tischen-
dorf, m Acta Apostolorum Apocrt^pha^ p. 106. It is also given in Latin
by Surius, at Novemb. 30. Several learned men have held it to be
genuine. See Tillemont, Mem. p. s. a VHut. Ecc., VoL I. p. 589. Tischen-
dorf, Prolegomena. The Acts of St. Andrew are twice mentioned by
Epiphanius, in connection with those of St. Thomas, ff ceres. 42, 61 : see
Fabricius, Cod. Apoc. iT. T, p. 747. Respecting the Acts of St. Thomas,
see p. 141 above. Although, perhaps, interpolated and changed, these Acts,
which were then received and read in the Eastern diurches, are, doubtless,
very antient, and contain some germ of truth. There is no mention here of the
Epistles of St Paul. At this early period they might not have been collected
together and become generally known in the East The Epistle of Jude,
likewise, is omitted here, but it was never received into the Syriac Caaon :
see De Wette, Mnleitungy 6th edit. p. 342.

I. 14. — Apostles — the Old Testament and the New. It is plain that the
Epistles were not at that time considered as a part of what was called the
New Testament, nor the Prophets of the Old : see Note, p. 157.

Page 33, 1. 14. — Pdudtm. ^..CQaAa . B. ^Q9aL& . C. reads

^Aai&r^:2i^ "Pentapolis.'' Indians, r^'o.ilco. B. reads

C. K^iTAn , '* Ethiopians."

I. 24. — The church there. C. adds after this t^Aui^l.

r^&CXAj^r^s ''and he built a church at Antioch.''

I. 2^.— And Britain, rdoSl^oia. B. reads Klaj!^iaa C KllAa^ia.

A. Assemani has wrongly rendered it " Bithynia :" see Card. Mai, Scrip. Vett.
Nova CoU. Vol. X, p. 7.

Pagb 34, Z. 9.— e^od^ia. C. reads re^ii^aX^ rd^t<\^ "Inner
Galatia."

NOTES. 173

L U,— The great Biver. C. reads COAaCUO^ : "the Danube.'*

I 17. — Soba, This is the same as Nisibis : see Assemani, Diss, de Sjris
Nest Bibl. Orient. VoL IIL Par. 11. p. dcolxviii

L 22, — The Seventy-two Apostles. See Walchius, Hitt, Eccl. p. 302, and
TiUemont, Note snr les 72 Disdples, Mein, Hist. Ecd. Vol. I. p. 436 : " Le
texte grec de St. Luc ne conte que 70 Disciples ; le latin en met 72. Uauteur
des Beoognitions, qui en met 72, aussibien que celui des Constitutions apos-
toliques, dit que J. C. les choisit en ce nombre a Timitation de ceux de
Moyse. D'autres anciens disent le mesme chose, ou d'autres equivalents.

Baronius cite plusieurs anciens grecs et latins, qu'il dit avoir lu 72 '

Mr. Cotelier remarque fort judicieusement que Tusage aura plus ais^ment
fait 70 de 72, que 72 de 70."

I. 24. — Huzdtes. See, respecting these, Assemani, BiJbl. Orient. VoL III.
Par. XL p. 419—421.

I. 25. — Gog and Magog. See Assemani, Acta Martt. VoL I. p. 36.

I. 27. — The chainmaker. See Note, p. 157 above.

Page 35, /. 9.—Priscus. B. reads f<daQCMi& : ** Priscilla." C.

COf<JLaQCMi& "Priscilla&" In 2 Tim. iv. 19 the name is written Prisca ;
but Acts xviiL 2, and Bom. xvi. 3, Priscilla. Correct here a misprint, and
read Aquilas.

I. 11. — Timothy and ErastvLS of Lystra. We find from Acts xvi. 1, that
Timothy was of Lystra, and at xix. 22 he and Erastus are mentioned together.

Meneasy C. reads Ofi\^yi i i^w " Miletus f but the last three letters are in a more
recent hand. It is probably the same as Manaen, whom. Acts xiii. 1, we find io
be associated with Saul at Antioch. The name is there written in the Peshito
ManaeL Salomon of Bassora, in the Bee^ mentions one of the Seventy of

this name, coOKlldQ , Menatu : see Assemani, Bibl, Orient. VoL III.
p. 319 ; and the same in a copy in my hands. In a list of the 72 given in
Cod. Add. 14,601 foL 164, the name is f<\^n , Mena or Menas.

I. 14.— :7%« city of Boms. After this C. adds K'^OftAD A:^ co&ai .*|&
" Crucifying him on the cross." C. also adds >3r^3 f^Oi<Uao\dAO palx.

Ktoiifc ''Here endeth the Treatise of Addseus the Apostle."

I. 19. — DooTBiNE OF Simon Cephas. This is found in the same MS. as the
preceding, Cod. Add. 14,644, foL 15, which I denote by A. There is also
another copy of it, B., in Cod. Add. 14,609. This MS. B. is written in two
columns quarto^ and is imperfect, several leaves having been lost in the body

of the volimie. The Rubric on the first page is r^dil\f<tl

2 Y

174 NOTES.

Qai^ \skn : "Table of Treatises of all kinds." It contains an Epistle
of John the Monk to Hesycbius the Monk ; Stories of the Triumphs of Mar
Jacob the Bishop; of Man Abraham, Bishop of Haran. This Doctrine of
Peter, fol. 16 rect. to 19 rect ; Triumphs of St Anthony, by Athanasius ;
Story of Brethren Monks in Egypt, which are separately enimierated, appa-
rently by Palladius ; a Letter of Herod to Pilate, and of Pilate to Herod ; an
Epistle of Cyril of Jerusalem ; and the Story of Clement who followed Simon
Cephas: which last work has been published by De Lagarde from Cod.
Add. 12,150, collated with this, imder the title "Clementis Romani Recogni-
tiones Syriace, Lipsi», 1861."

l. 19.— Simon Cephas. B. reads KiiyAx. Q9Ci\& , ^ the Apostle
Peter."

l. 20. — In the third year. The MS. reads ^iuAl : evidently an error.
Tillemont says that St. Peter went to Rome in the second year of Claudius :
'* n y yint sous TEmpire de Claude, en la deuxieme ann^ de son r^e
selon quelques anciens, qui est la 42* de J. C, lorsque ce prince mesme
estoit Consul avec C. Ceecina Lai^gus, et en la deuxieme aussi de la 205<^
Olympiade. Cestoit environ 25 ans avant sa mort, qui est le temps que
TEgUse Romaine donnait ^ son episcopat:" Memm. Hist. JSccL, Vol. I.
p. 162. Eusebius teUs us that he went to Rome imder Claudius : Hist. EccLf
B. II. c. 14.

I. 23.— There : fix)m this place to "that the light," Page 37, line 12, is
lost in A., and the text supplied from B.

I. 25. — Wore headbands of kings. If the reading f^lCVat is to be retained,
it should be rendered " were clad in white :" see Note, p. 156.

Page 36, I. 21. — Nor do we vrrite in the booh of his Gospel. No reference
to any particular Gospel, perhaps, is intended by these words. St Peter
could hardly have referred to the Gospel of St Mark, which is said to have
been composed imder his own direction; nor, indeed, to that of St.
Matthew or St Luke, which do not appear to have been written so early
as the third year of Claudius, A.D. 42, still less to the Apocryphal Gospel
attributed to him. See Grabe, Spicilegium, Vol. I. p. 56 ; Fabricius, Cod.
Add. N. T. pp. 374, 375.

I' 2^' — I toill send you the Paraclete^ thai he may teach you that which ye
do not know. These words are similar to John xiv. 26, "The Comforter
(Paraclete), he shall teach you all things :" see Note on page 25, line 12.

I' 21. — For it is by his gift, dec. Compare Peter's speeches mActsm. and iv.

Page 37, I 19. — Mingled his godhead with <mr manhood, A^u. The

^

NOTES. 175

word is much effitced in R, but it seems to be ^^^Sa : ''himibled" his God-
head, tt^^OiaUr^ AyTB "on account of our manhood," which would be, per-
haps, a more appropriate reading. Respecting the word ■^'tt , which was
supposed to ooimtenance the Eutjchian Heresy, see Assemani, £U)L Orient
VoL I. p. 81.

Page 38, L 4. — The Governor Pilate aUo was tntnesa. See Note, p. 159
aboTe.

I. 10.— DonUnian. f<i:u»Cr^. B. reads ff<l\\aT.>
Page 39, l. 3. — To perform any thing : fix>m this place to an "assembly,"
page 40 line 25, is lost in A.

L 6. — The mm of one of the chiefs* This story of Peter's raising a young
man to life at Bome is also told by Abdias in his Historia Apostolica, de S.
Petro, B. I. c. xvi., where he is called "adolescens nobilis, propinquus
Ceasaris :" see Fabricius, Cod. Apoc, N, T p. 431. In the Life of SS. Peter and
Paul, attributed to H^esippus, and printed by Lipomanus, he is also called
" adolescens nobilis, propinquus Csesaris :" see Sonet, Hist, Par. 1, p. 295.
The story of a contest between Simon Cephas and Simon the Sorcerer at
Home, after the former had driven away the latter from Csesarea, is told, as
by St. Peter himself, in the Apostolic Constitutions, but differently from this :
see Apost. Const,, B, VI. c. 8. It is referred to in a very antient copy
of Acts of Eleutherius, Codd. Add. 14,654, fol. 18, in the following terms :

^Ai.i ceo r^oAr^ ccb ^si r^lAJdoccoi r^ia\^ i:dQf^.i >ix.c

f^fkico cocD c^sl:^ coawLa^ • ccb ooaloAc Q9Ct\& cdii^i^

vu^« r^xsofiU9 ^Afti^ ,r^^ ty\\ ^oaA r^cco ■u\ %^ Ccb
r^cuiiM r^lu* Kll*r^ ou»C oicu» ^OlmO • cAicpar^ ooouiico

oA ^Aa4JiM3 MJUr^la r^coXr^ "And he began to speak, Men of
Rome, great is that God whom Peter and Paul preached here, in whose name
they performed here those miracles and signs which put to shame that
chief of devils, Simon the Sorcerer, who served these shadows which Hadrian
honours this day. To-day, also, behold and see what power God shews
forth in those that love him." These acts at the beginning state that what
is there told took place in the 2l8t year of the reign of Hadrian, when he
was returned frt)m the East to Home, iu&a r^AJM 0901*1 301

176 NOTES.

Page 40, 1, 3. — Cupriniu, This should, perhape, be Cyprianus, a name
weU known, and which 1 have seen written in Syriac exactly in the same
manner as here, when there could be no doubt of Oyprianus being meant.
1 find no mention elsewhere of such a person being connected with St.
Peter at Rome. Pudens is the name of the Roman, said also to have been
a Senator, who is supposed to have received St. Peter in his house : see
Baronius, Annal, 44, § 61 ; TiUemont^ Mem. Hut, Ece,, YoL I. p. 163.

L 11. — Twenty 'Jive years. This is the time usually allotted to St.
Peter's Episcopate at Rome ; althou^ it is certain that he did not con-
stantly reside there during that period. We find him the year after at Jeru-
salem : see Ibid, p. 165.

I. 13. — Amui. ODCQftir^, at line 24 on the same page '^ Isus," QOQa*r^,

where B. has Cttl*f^A ^^Lainus f and so likewise in an extract from this,

found on the mai^gin of Cod. Add. 14,609, fol. 123 rect In the interpolated
passage at the end of the Acts of Barsamya p. 71, line 29, we have " Aniis,"

CoCLlr^ • The error can be chiefly traced to the scribe having mistaken u

for a prefix, instead of a part of the word The person meant is undoubtedly
Linus. In the Bee we find ^' Milus," which Assemani says is a mistake for
^^ Linus''' see Bthl. Orient. Y6L III. pp. 3, 19. In the Apostolic Constitutions,
B. VII. c. 46, we read " Of the church of Rome, Linus, the son of Claudia,
was the first ordained by Paul, and after Linus' death, the second ordained
by me, Peter." In Abdias, Peter is said to have ordained Clement shortly
before his deatL '^ Post hsDC autem Petrus Romam veniens, in ipsis diebus
fflbi finem vitso imminere prsesensit. In conventu ergo fratrum positus
apprehensa Clementis manu, repente consurgens in auribus totius Eoclesia)
hsec protulit verba, Audite me fratres .... Clementem hunc episcopum
vobis ordinabo, &cJ' De Petro, c. xv. This is, however, taken from the Epistle
of Clement to James, as Fabricius observes, see Cod. Apoc. N. T.y p. 429 ;
Tertullian also says that Clement was ordained by Peter, De Frcescripty
c. 22 ; see Bishop Pearson, De Serie et Succes. Rom. Epis. dis ii. c. 2, p, 154 ;
and Dodwell^ Diss. Sing, de Rom. Pont. p. 103. Linus is said, by Sige-
bertus Gemblacensis, and by an anonymous author of the Life of Nerius,
given by Surius and Henschenius, in Actt. Sanctt., to have written an
accoimt of the Martyrdom of Peter and Paul. Tliis is consistent with
the account given here in the Doctrine of Peter, which the Apostolic Constitu-
tions, just cited, seem rather to contradict : see Fabricius, Cod. Apoc. N. T.
page 776.

/. 17. — Besides the Neuf Testament and the Old, let there not be read brfore

i

NOTES. 177

the people any thing tUe, This agrees with the 10th Canon in the Doctrine of the
Apostl&fy p. 27, see Note on that above. Before the people. In the Canon
just referred to, it is said '*in the pulpit of the church ;" and in the Doctrine
of Addseus it is stated '^ that a large multitude of the people assembled for
the reading of the Old Testament and the New.** It would seem, therefore,
that this inhibition related only to public reading of other writings. The
following from Philastrius, Hasres, 87. illustrates perhaps what is meant :
" Hseresis est etiam quae Apocrypha, id est secreta dicitur, quae solum Prophe-
tas et Apostolos accipit, non Scripturas Canonicas, id est, Legem et Prophetas,
Yetus scilicet et Novum Testamentum. Et cum volunt solum ilia Apocrypha
legere studiose, contraria Scripturis Canonicis sentiunt, atque paulatim
dogmatizant, contra eos dantes sententias, contra Legem et Prophetas, con-
traque dispositiones beatissimorum Apostolorum consulta ponentes. £
quibus sunt mazime Manichsei, Gnostici, Nicolaitce, Yalentiniani, et alii
quam plurimi, qui Apocrypha Prophetarum et Apostolorum, i,e. Actus sepa-
rates habentes, Canonicas legere Scripturas contemnunt. Propter quod
statutum est ab Apostolis et eorum successoribus, non aliud legi in Ecclesia
debere Catholica, nisi Legem et Prophetas, et Evangelia et Actus Aposto-
lorum et Pauli tredecim Epistolaa, et septem alias, Petri duas, Johannis
tres, Judce imam, et imam Jacobi, quse septem Actibus Apostolorum con-
junctse sunt: Scripturae autem absconditse, id est Apocrypha, etsi legi
debent morum causa a perfectis, non ab omnibus legi debent, quia non
inteUigentes multa addiderunt et tulerunt quse voluerunt haeretici." Cod,
Apoc. N. T. p. 749.
L 29. — The great crovming of the Apostles, which would mean their

martyrdom; but instead of ^ Omi\n^j B. has ^^mi*«1\ :| << of their

labour;" and on the margin of Cod. Add. 14,609, foL 123 olsoik..!

r^Aiiattia '<that they had laboured in the Gospel"

Page 41, L 1. — It happened that there toas a great famine in the city of
Rome, This abrupt termination seems to indicate that there was originally
something more which followed. The feunine referred to seems to be the
same as that mentioned in the interpolated passage at the end of the Acts of
Sharbil, p. 61, which doubtless is by the same hand as the interpolation
in this place.

/. 6. — ^AoTS OP Shabbil. — ^There are two copies from which these Acts of
Sharbil have been printed. The one which I have chiefly foUowed, is found in
the same MS. as the preceding Cod. Add. 14,644, foL 72 vers. The text of
this has been pri4ted exactly as it occurs, correcting one or two evident

2z

178 NOTES

errors by the other MS., and also supplying fix>m it the deficienciea This
is represented by A. in these Notes. The other copy, Cod. Add. 14,645,
which also belongs to the collection from Nitria, is some three or four
centuries later, and is a large thick quarto volume, written in two columns.
It contains various Acts of Martyrdom, and is designated in these Notes
as B. I have carefully collated it with A., but have not thought it neces-
sary to notice all the variations. It contains several additional and en-
larged passages, which seem to have been interpolated in the interval be-
tween the period of the transcription of the two copies. 1 may remariL here,
that I have almost invariably found in these Syriac MSS. that the older
are the shorter, and that subsequent editors or transcribers felt themselves
at liberty to add occasionally or paraphrase the earlier copies which they

used. The Act8 of SharhU commence, fol. 221, rect. thus : r^vaoo ^Lj^

f^^«icDQo . r^iua^Q f^AicicDOo .soiifia^ ^iT*in f^oAi^:!

tCDlOf^a 0.101003 ai&u» fAa^O kS-sooa JLaijL3 •* K'iUiSQSa

r^oia^ VaM i^MU^ida : " In the hope of Grod we begin to transcribe Select
Martyrdoms. Martyrdom the First, of Sharbil the High Priest, and of Babai,
his sister, who suffered martyrdom in the blessed city of Edessa.'' In the
Martyrologium Bomantan, Januar 29. the following short notice is given:
** EdesssB in Syria Sanctorum Martyrum SarbeUi et Barbese Sororis ejus, qui
a Beato Barsimaoo Episcopo baptizati, in persecutione Trajani sub Lysia Prse-
side coronati sunt." And in the Menologivm Groecum, on the 15th of Septem-
ber : " Sarbelius, idolorum sacerdos, unacum Sorore Barbeea conversus est ad
fidem Christi per Barsimeeum Edessse Episcopum, et ambo tenti ; post gra-
vissima tormenta Sarbelius inter duo ligna sectus est; soror autem capite
truncata." Assemani, JBilb, Orient. Vol. I. p. 331 ; see also the Bollandists
at January 29.

Acts : the Greek word Tiro/ui/i^yuara is retained here. From this and
the occurrence of other Greek words it seems plain that these Acts
were originally written in that language. The Greek Xvo/jLptjfjLara cor-
responds with the Latin Acta, They were taken down by notaries
called in Greek raxvypatpoi : see Grabe, SpidUgivmy YoL I. p. 319, and
in Latin JSxc^tores. They were then arranged in proper order by persons
called YirofjLVfifMroyfia<f>0t, and by the Latins Ab actisy from notes taken
down by the Ezceptores, or Notarii: see below, p. 71. Valesius, in
his notes to Eusebius, Hist, Ecc. B. I. c. 9. n. b. writes, ''Acts were
Books wherein the Scribes that belonged to the several places of judicature
recorded the sentences pronounced by thQ Judges. See Calvin's Lex.

NOTES. 179

Jurid., the word Acta." And again, on B. VII. c xi. n. d., "For the
Greeks use Txo/ivi;/Liara in the same sense as the Latins use their word
Acta. Those which wrote these, the Ytro/jLVfi/jLaroypaityoi, the Latins call Ab
adu" Bishop Pearson writes thus: ^'Ut enim actus Senatus et acta
diuma PopuU Romani confioiebantur ; sic et in Provinciis Romanis idem a
Presidibus et Gcesarum Procuratoribus &ctum est; qui ad Imperatores
sapissime de rebus alicujus momenti Epistolas scripserunt, ut passim obser-
▼are est in historiis Romanis. Lect, in Act. A post. p. 50. See the accoimt of
the writing of the Acts of Bansamya, p. 61, and of Habib, p. 84 ; and ^otes
thereon : see also Baronius, cui Arm. 238 ; Victor Le Clerc, Bes Joumaux
chez Us Eamains. Thilo. Cod. Apoc iiT. T. p. 489.

I. 9. — The /fteenth pear of the Emperor Trc^'an : that is, A.D. 112. But
A.G. commences 311, or 312 before Christ; and therefore A.G. 416 would
answer to A.D. 405, There is, therefore, apparently some error in the dates.

L 10. — King Ahgar the Sevenih. This should be the King who was reigning
in the 15th year of Trajan, that is, Maanu Bar Ajazath, who was the
seventh King of Edessa after Abgar Uohama : see Bayer, HiaL OsrK p. 149,
and Assemani, BihL Orient. Vol. I. p. 422.

I. 12. — The high-priesthood of Sharbil and Barsamya. Hence it would ap-
pear that Christianity and Paganism were both tolerated together in Edessa
at this time, and equal honour attributed to the head of each religious party,
agreeably to what is stated in tiie Doctrine of Add^euSy p. 14, *' Neither did
King Abgar compel any man by force to believe in Christ."

L 21. — The great altar. This we see was not overthrown when the other
altars to Bel and Nebu were thrown down in Abgar's time : see Ibid.

I. 22.— Ojfice of records, f^.*i:^ Auai. This, perhaps, is the same as

f^Alf^ iu9 at p. 2.

t. 24. — Their c(mpani<ms. See, respecting these, Bayer, Eist. Osrh. p. 139,
and jYbfe, p. 156.

I 25.— And libations. B. adds "before the god Jupiter :" QOCI "p^n

l. 27. — Sharbil. The etymology of this word, as given by Dr. Land in his
Anecdota Syriaca, p. 20, is imquestionably erroneous. He writes, " AaSIX.
est 'progenies Dei;' contrahitur e •six* (cseteroquin adhiberi solet forma
fem. f^Aiaix., sed vide Ewaldiun in Gramm. Hebr. edit VI. p. 326 init.) et
Ak', cum vocali copulente." The last syllable is A^S; Bel, the same as
we find used in Hebrew, in the compound of proper names, for Baal, whose

180 NOTES.

High Priest Sharbil was. The compounds in \f^, Hebrew ^^, refer to the

God of the IsraeUtes, the true God, and not to the Chaldaeans, worshippers

of Baal. The analogy, therefore, of .jbUsr^ and Jj^ is not applicable.

He might have found an analogy in jLai^Lla : see Assemani, JBiU, Orient.
VoL IL page 222.

Pagb 42, 1, 2. — Ahgar the King^ son of the gods. The Eii^ of Edessa,
like other oriental sovereigns, seem to have arrogated to themselves this
title. We find Sapor, Eling of Persia, in the Acts of Sapor and Isaac putting

this question, f^cQ^r^.l r^r^r^^ii ^ «^.S^u^:u fdi : *< Enow ye
not that I am of the seed of the gods'f' see ARaemani, Act. Mart. VoL I.
page 227.

/. 25, — Which supply you. B. adds here iu:k]^ ^fni\ ^-ijAoa-aC
oi«»oi ^oii^ A\'*inc .m^oAjL r^:aLUi3.i f^ioa^ r^oArdi

•coa OUr^ par^!j)3 r^2lCD "And in all these things thou hast foigotten
God, the maker of all men, and because of his long-suffering hast exalted
thyself against his mercy, JEmd hast not been willing to turn to him, so that
he might turn to thee and deUver thee from this error, in which thou
standest"

/. 29. — And was stretched otU, sMXSnh\f^. B. JiiooAiKb «
Page 43, l. 11. — King Ahgar also, who was older than this Ahgar, thai wor-
shippeth Idols as well as tlwu, he also hdieved in the King Christ, the Son of
him whom thou callest the Lord of all Gods. Instead of this, R reads,

• f^Ldlsa i^r^ f<-lcp3 fcpa9r^.t r^ar^ ti^li&lao i-^r^

^f^iftiu ccD .f^hi^j^is f^xA^ssH f^lJLsafiu v^o:^ 3^^ i^co.!

oa\ ^ia3 OCP •f^aAr^9 coia fdjA^xsaa t^co f^^ciJxi

.f^cikif^ «^aiA&.t r^ia "King Abgar, father of the fether of this
King Abgar, who to this day worshippeth dead idols as well as thou, he
abundantly confessed in Christ, the Son of that God whom thou callest the
Lord of all Gods." In the Peshito of the New Testament, where the Greek

has Zevs, we find r^cur^ r^iao • Acts, xiv. 12.

I. le.^-Idols made hy men. B has ft^T 1 iln3 fd«H*f^ 11^\ : "the
work of men's hands."

NOTES. 181

L 2h^^Permaded with thee — remedy far me. B. has tliis passage as fol-
lows: I omit the text, and give only the translation : '' But if thou wilt not
be persuaded by me, thy blood is upon thine own head, and I am clear
of thy death. Sharbil answered and scdd to Barsamya, I did not know
tibat the Christians teach according to what thou hast now spoken
before me, because I am a High-Priest, ihe son of high priests, and I did
not know that Jesus Christy whom ye worship, is God and the Son of
God, but I supposed that he was an ordinaiy man. Neither, again, did 1
know that he was crucified of his own free will, for I supposed that the Jews
crucified him by force of themselves. But now having learned that he him^
self^ of .his own free will, gave himself up to be crucified for tiie salvation of
man, although these words, which thou hast spoken to me, be veiy acceptable
to me, still am I lost from all these things which I have heard from thee
and for me there is no more any remedy.**

L 30. — And when JBarsamya, the Bishop^ heard these things, B. adds, '' from
Sharbil, his tears flowed and he wept."

Paob 44, L 22. — The seal of salvation. See Abdias, Apost. Histy de St.
Thoma, where it is called '^ signum salutis," in Grseco est cr0/9a7«f : see
Fabricius, Cod. Apoc. K T. pp. 537, 700, 701, 822. B. adds, " of baptism,
baptizing him."

h 26. — Of the Christians. B. adds here, '* and he sat and listened to the
Scriptures of the church, and the testimonies which are spoken in them,
touching the birth, and the passion, and the resurrection, and the ascension
of Christ, and when he saw those that came down to him.'*

Page 45, 1, 8, — Lysinias, the Jvdge of the courUry. In B., in a passage

added below, he is styled f<lift»n\ << Lysinas,** and in the Martyrdom of

Barsamya p. 63 itoCUUfi^CU : '^Ljrsinusor Lusinus." In the Martyrologiimi
Romanum he is called ''Lysias presses :" see Assemani, BihL Orient'
Vol. I. p. 331. Tillemont supposes him to be the same person as Lusius
Quietus : '^ Nous aurons une preuve plus formelle que le persecution
de Trajan a continue jusqu' li la fin du regno de ce Prince, si nous
recevons, ce que on dit de la confession de S. Bar8im6e Evesque d'E-
desse, honors le 30. de Janvier, et de S. Sarbele honors avec sainte
Barbae ou Bab^ sa soeur le 29. du mesme mois. Car on met tout cela
sous Trajan, et sous Lysias son Lieutenant. Ainsi ce ne pent estre qu'en
Tan 116. auquel Lusius Quietus prit et brula la ville d'Edesse, un an
avant la mort de Trajan.** Hist, des Emper. Vol. II. p. 238. Bayer adopted
the same view. ' Res igitur in .^igypto et Cypro gessit Lusius A. C. 117,

3a

183 NOTES.

quo anno, decima die August! Trajanus deoessit, et anno ante Edessa grayem
sensit iracundiam yictoris. Yidetur autem Lusiua is ease, quein Menolo-
gium Basilii PorpbyrogennetaB yocayit Av(r«av i;<>e/uu>ra, sub quo BanunftUB
EpisoopuB Edesssa et Sarbelus^ ejus quoque soror Babaea paad sunt
martyrium :** see Hitt. OvrK p. 154. The time, however, does not agree.
This martyrdom took place, at the latest, in the 15th year of Tn^an, but
the capture of Edessa under Lusius Quietus was four years later, in the
19th of Trajaa Had heard. B. adds here, ^'firom the Sharirs of the
city."

1. 9. — JSharbil had done thU. B. adds here, ** He wrote a letter and made
known to the chief Prsefect ; and he sent to the city where the Emperor
was staying, and informed him of the matter of Sharbil, the Chief Priest,
who was become Christian ; and inquired what he should do with him, for
he feared to scouige and tear him, if he were to refuse to sacrifice accord-
ing to his former custom, being in dread of this, because tt had been (urdered
by the Emperors that the High Priests^ who ministered to the gods should
be duly honoured by the Judges of the countries. The Prsefeot then wrote to
Lysinas, the Judge of the country, As it hath been ordered by the Emperors,
so do to erery one who will not sacrifice to the gods. 'And when Lysinas^ the
Judge of the country, received this command." JBt/ night, K adds, *' the
Sharirs of the city.**

Page 47, 1 b.—With thonffs. The Syriac is m*to3^ , which is a foreign
word. I suspect it to be the Latin Loris, which the Syriac translator, not
understanding, or not knowing the exact equivalent, might have written

Pa*tCULai , and a subsequent transcriber, have changed it into Pa*t OJLs> It
seems plain that the still later copyist to whom the text B. is due, did not
know what it meant ; and therefore omitted the word altogether, substitu-
ting ^Sharbil" in its place.

^. 13. — The Judge. B. reads here f^asn\cn "Governor," and so
generally in the corresponding places below.

L U,—Know. B. VCid^Ai : « discern."

Page 48, L 4. — Officials, The Latin word retained. The Greek word
was Ta{f9, used below, p. 77. These were the officers that attended upon
the Presidents and chief Magistrates : ** Officii nomine designantur publici
ministri, qui Proconsulibus, Prsesidibus et Magistratibus in publicis muniis
inserviebant ; hinc Officiales. De his quoque erudite disserit Baronius in
notis ad diem 27 Mai" : see Euinart, Acta Martyr, p. 384.

I 15. — Hang him up and tear his $idee vnth combs. Compare Acta SS.

NOTES. 183

Satumini et DatiyL ^'Statimque jubetur OflGicium eundem in equuleum
sublevare, extensumque ungulis prsecidi. Sed cum camifices jussa crudelia
atroci velocitate complerent, starentque saeyientes iu dictia, et denudatis
ad Tulnera mart^s lateribus, erectis ungulis imminerenty <bc.'* Acta Martyr,
Ibid.

I. 26. — The execwUoners, K^CUI^QflUB : ^ Quaestionarii." See Ruinart,
Ihid^ p. 167y and Note p. 168 : " Qusestionarii dicti sunt camifices, qui reos
cruoiabant ut veritatem ab eis extorquerent. Vide append. Cod. Theodos.
Const. 3. Aliquando etiam isti a Grsecis dicti sunt xo^ffOTcovapiof, ut notat
cruditiss. Canguius in Glossar. Latino.'* At pp. 242, 244 Ibid, tbey are called

Page 49, 1. 26. — Gods which made not — wider the heavens, Jer, x. 1 1 .
We find the same words in the mouth of Charitne the Martyr, about
A-D. 290, " Dii, qui ccelum et terram non fecerunt, pereant ;" see Surius,
October 5, p. 85.

Paqe 50, L 2. — The stench of the burning. The same thing is told of the
martyr Attains in the Epistle of the Church of Lyons. EusebiuB, Hist. Ecc.
B. V. c. 1 : ''But Attains, when he was set in the iron chair and scorched all
over, when the savour of his burnt flesh ascended from his body, said to the
multitude in the Roman tongue." English Trans, p. 73. The iron chair
mentioned here is the rjj'^avov.

Page 51, L 12. — Denounced against those. The passage from this place to
'* in the eyes," page 55, line 8, is lost in A. and supplied from B.

I, 15. — Vinegar and Salt. Sometimes vinegar and salt were put up the
nostrils of the martyrs : see Martyrdom of Tarachus, Ruinart, Acta Mart.
page 429.

Page 52, L 2. — Like one that dealeth in fdbUs, I am by no means sure

that this is the meaning of f^liiOlift , which is a foreign word ; or that
" Fabularius " be the Latin word intended : it may be a Greek form, though
apparently corrupted.

L 7. — The glorious architect of the creation. We find a similar expression
to this in Mar Jacob's Sermon on the Fall of Idola

Page 53, L 17. — Small and round pieces of wood. These seem to be the
Obelisci. The Martyr Minias, about A.D. 240, had the same torture inflicted
on him, " sed deposito de eculeo, ligneisque verubus prsoacutis sub ungues
ejus infixis, omnes digitos ejus preecepit pertundi :" see Surius, Sanctt.
Vit,y October 25, p. 384.

Page 54, 1. 9. — This passage inclosed in brackets thus [ ], has been

184 NOTE9.

torn out in A., and is supplied from B., and so likewise in tbe followmg
passages.

L 24. Gridiron. f^\f^\j^ . This seems to be a corruption from the

Latin Craticula ruflui^ia : see Eusebius, B. V. c. 1, where the Greek is
Tfj^apov. On this Valesius has the following note, " mj^avov is the Greek term ;
which Rufinus translates crattculaniy i,€, a gridiron. It is the same, which
before is called the iron chair ^ on the which the martyrs, being set, were
broiled, as it were on a gridiron r see Engluh Trans, p. 75.

Page 58, 1, 16. — ffis howeh were near hdnff seen. C<»npare the Epistle of
the Smymeeans touching the Martyrdom of Polycarp^ oi fAatm^t fuv Kara-
(avOepreif <a<rre fi^XP^ ^'^ ^^^ <f)\efi(av koi apn^pitav mjv ri/f irapKoq otKOPo/jnar
OeapetffOai wefMeivav : see Patres Apott. Jacohson^ Edit. lY. p. 608.

I. 30.— ^m curtain, fdlo , Latin " velum" or " vela." We find this Latin
word also retained in Greek, fitjXov, in the Martyrdom of Euplus, published
by J. B. Cotelerius in Eccles. Or ax. MonumefUa, Vol. I. p. 192, ev aiKpirapu^
nrpo fitjKov. The note of Cotelerius thereon, Ibid. p. 752, will illustrate the
passage before us : " Assentior viris doctis, qui secretaria judicum interpre-
tantur tribunalia, conclavia, loca in quibus jus reddebant^ et reorum causae
expendebant. .... Gloaasd 'N omicss J^Kperov HtKaemjpiov. Rationem nominis
reddit S. Augustinus libro de ovibus, cap. 3. UUimam inquit senteniiam,
qttam dictaturtu estjtidex, in tabeUa descripturas manu ma, ultra qttam sen-
tentiam nihil jam judicaiurus est, paries non andiunt. lUis foras exeuntifms
scriMtur : attoniice sunt amboe partes atque suspenses, contra quam vd pro qua
sententia illitis procedai. Magnum secretum juddcis ; unde secretarium nomi-
naturJ* See also Euinart, Acta Martyr, p. 407 : " Calvisianus intra velum
interius ingrediens, sententiam dictavit. Et foras egressus afierens tabellam,
legit : Euplium Christianum, edicta Principimi contemnentem, deos blasphe-
mantem, nee resipiscentem, gladio animadverti jubeo. Ducite eimi/' See
more instances in Thilo, Codex Apoc. N. T. p. 576 : see also Note p. 268, 76uf.
and Baronius, ad ann. 285, sec. 9.

Paob 59, I. 1. — The sentence. to^oAS^r^, this is the Greek aTro<f}a(n^.
Compare Tn^an's sentence on Ignatius in the Martyrdom of Ignatius, c. 2.
Patres Apost. Jacobson, edit. IV. p. 580.

L 14. — A strap to be cast into the month Compare ;^a\iyov e/jfiaXetv, in the
Life of Euthymus in Ecd. Orcee. Monumenta, YoL 11. p. 240, and Cote-
lerius' note thereon, Ibid, p. 623 : '^ Immittebantur in ora reorum et servo-
rum cami, funes, frena. Morem firmabo aliquot testimoniis, dbc." See also
the sentence against Habib, p. 82.

NOTES. 185

Page 60, 1. 1. — They gave JUm wine to drink. Compare the Acts of Fructu-
0SU8 : '•* Cumque multi ex fratema caritate eis ofTerent, uti conditi permixti
poculum sumerent, ait^ <fec." Ruinart, Acta Martyr, p. 220.

I. 29. — A saw of iron. See Suetonius, Calig. c. 27, ** serra dissecuit," and
notes thereon. Edit, Varior. Lond. 1826, p. 1655.

Paob 61, I. 11. — Young men. fc^^wi V i\ . B. reads r<i *wi\^
" kics."

I. 16. — Notaries. qpiA\^nfti\f^. This is the Latin word ''£x-

ceptores.'' They were also called Notarii: thus we read in the Acts
of Genesius the Martyr : '* Accidit autem ut eodem ante tribunal Judicis
Exceptori* munus implente, impia atque sacrilega mandatse persecutionis
jxissa legerentur: qusB cum devotus Deo repudiaret auditus, et impri-
mere ceris manus sancta respuerat <&c. " see Ruinart,'ilcto Martyr, p. 539 :
and in the Acts of Pionius, '^Post hsec Polemon, cum cerse Notarius,
qusd respondebantur, imprimeret, ait ad Pionium : Quis vocaris ? <bc." Ibid.
page 144.

I, 17. — Where the charters of the Kings are placed. After this the follow-
ing passage is foimd in B. : " And that which was spoken by the Judge, those
who stood in the 'Judge's presence, wrote down; but all the rest, which
took place outside the tribimal, the Sharirs of the city wrote down, and
they went in and made it known to the judge, and he, according as he
heard from them, gave orders in the legal manner, agreeably to the custom
of the ordinances and laws of old. Thus these Acts were written, and de-
posited in the chamber of antient records. But there are fifty-two ques-
tions which the Judge asked Sharbil ; and then they gave against him the
bitter sentence of death, which is widely apart from the laws of the Romans,
and from the sentence of their edicts. But this transaction of the Con-
fession of Sharbil took place in the first consulate of Commodus and
Cerealis."

I. 18. — BtU this Barsamya, The passage commencing thus to the end
is evidently an addition by a later person not well acquainted with chro-
nology ; for it is stated at the beginning of these Acts, that what is here
recorded took place in the 15th year of the reign of Trajan or A.D. 112;
but Fabianus was not made Bishop of Rome before the reign of Afaxi-
minus Thraz, about the year 236 : see Dodwell, Diss. Sing, de R<mi. Pontif.
page. 84.

;. 19. — Mnus. Qpni.i n: B. qpQI ■ 1^, "Fabianus," and so at
p. 62 line 14. The introduction of this passage probably arose frx>m the

3b

186 NOTES.

fact of Fabianus having instituted Notaries for the express purpose of
searching for and collecting the Acts of Martyrs, as we learn from a letter of
his own cited by Bishop Pearson : ** Denique septem similiter Subdiaconos
ordinavimus, qui septem Notariis imminerent, et gesta Martjrum veraciter
in integro coUigerent, nobisque rimanda manifestarent :*' see De Suce. prim,
RomcB Epi9c, p. 20.

Page 63, 1, 3. — Mabttrdom of Babsahya. This also is taken from
the same MS. as that in which the later copy of the Acts of Sharbil

is found. Cod. Add. 14,645, foL 233, vers. It is called f<iiC9aifi9 :
" Martyrdom*' on the title, but in the work itself, p. 71, it is called tnro/ii^-
/iara. See Martyrolog. Rom, Jan. 25. There is also an Armenian version
or extract from this still in existence : see Dr. Alishan's letter cited p. 166
ahave.

L 8. — In the constdship of Commodua and CyrUhis. Cyrillus is evidently
a mistake for Cerealis ; and this must be the consulate of Commodus Verus
and Tutilius Cerealis, which was in the 9th year of Tngan, A.D. 106 : see
Clinton, Fasti Romania 92. This agrees nearly enou^ with the year of the
Greeks 416, or A.D. 105, but does not correspond with the 15th year of
Trajan, which faUs A.D. 112 : see Tillemont, Hitt des Bmp., YoL II.
pp. 193. 202 ; Clmton, Ibid, p. 96.

I, 9. — Lysinas. In the Acts of Sharbil, p. 45, called Lysanias : see Note,
page 181, above,

I, 23. — yebo. At page 45 this name is ^ven LabiL

Page 67, 1, 5. — The Christians to whom thou art gone, dee. See Acts of
Sharbil, p. 45.

Page 69, 1, 26. — Aliuis [Lusius]. This seems to be Lusius Quietus, Trajan's
general in the East at this time : see Tillemont, Hist,, des Emp,, Vol. II.
page 199.

Page 70, I, 6. — We have here probably the most authentic copy of the
Edict of Trajan, respecting the stopping of the persecution of the Chris-
tians. Tertullian, in speaking of this persecution, refers to the letter of
Pliny to Trajan, and to the Emperor^s reply to him, but not to the edict
itself : see Apologeticum, a ii. It is to the same, also, that Eusebius re-
fers, £cc. Hist, B. III. c. 22. But in these Acts we have, as it would ap-
pear, the words of the Edict itself as they were taken down by the notaries
at the time. Those who wish to refer more fully to this matter may read
Lardner^s OredMlityy and Tillemont, Mem, pour aervir a It Hist, Ecc, Vol II.
page 174 seq.

I. 8. — Sharirs. This word, which occurs many times in the course of

/

NOTES. 187

this volume, does not seem always to represent officers discharging the
same functions. It is not apparent what was the Latin title of these
officers. Pliny, from whom Trajan received the information to which this
edict refers, and whose words even are cited, was tj^Y^w/jtevo^ rij^ nra/o;^<ac,
according to Eusebius. The etymology of the word Sharir is nearest to the
Latin Corrector y which title the governors of some coimtries had. Thus we
find Calvisianus Consularis, in the Greek Corrector^ was the governor or
judge before whom the martyr Euplius was tried : see Ruinart, Acta Mart.
Note IL p. 406.

Page 71, 1 \\,— Notaries, qplA \^niQriM^ . the Latm "Exceptores -r
see Note p. 185, above.

I. 12. — Euterpes, QftaJ&lJ^r^ . This may perhaps be " Eutropius."
/. 15. — But this Barmmya. From this place to the end is a much later

addition, evidently made by the same ignorant person as that at p. 61

above : see Note thereon.

I, 2^, — Dapiue [Pius]. This blunder evidently arose from supposing the

prefix 9 to be a part of the name.

Page 72, L 3. — The nineteenth year of the reign of Tiberius Ccesar in tlu^
consulate ofRufus and EvheliniLs, There seems to be a mistake here in reading

f^ifiKWX.^, '^nineteenth," for r^tfl&^Avx.^ '^^ sixteenth,'' which agrees
with what is stated by Julius Africanus, who assigns the death of our
Lord to the sixteenth year of Tiberius : see Routh, Reliq, Sacr, Vol. II.
p. 187. It also accords with the year of the Consulate of Rubellius Geminua,
and Fufius Geminus, and with the year 341 of the Greeks, A.D. 29 or 30 :
see Clinton, Fasti Romania p. 10. Rufus and Rvhelinus, These names are
given by Tacitus, Aim, V. 1. "Rubellio et Fufio Consulibus, quorum utrique
(jeminus cognomen erat." TertuUian, Adversus Jtidceos^ cap. 8, writes, "Passio
perfecta est sub Tiberio Ceesare, consulibus Rubellio Gremino et Rufio Ge-
mino (Junius and Rigaltius from the Fasti Cons, read ** Fufio Gemino "),
mense Martio, temporibus Paschee, die viii. Calendarum Aprilium." Augus-
tine, De Civitate Deiy XVIII. 58. "Mortuus est ergo Christus duobus
Gcminis Consulibus, octavo Cal. April." See frirtherf respecting these Con-
suls, Thilo, Cod, Apoc. N. T. p. 497.

I. 7 .—Register, ^V^r^: the Greek Ethnrapiov: see Du Fresne,
Glossarium,

I, 14. — Marttrdom of Habib the Deaoon. This is found in the same
MS. as the preceding, Cod. Add. 14,645, foL 238, vera There is an ac-
coimt of the Acts of Habib, evidently taken from these, by Simeon Meta-

188 NOTES.

phrastes subjoined to the Acta of Shamuna and Guriai given in Latin by
Suriiis at Not. 15^ p. 339, which I have reprinted in this volume, p. 113.
Surius also gives another account, p. 345, ^^ De Sanctis Christi Martyribus
Samona, Guria, et Abibo, Arethsa Archiepisoopi Cnsariensis Oratio :*' see also
the Bollandists at Nov. 15.

L 16. — Tlie conmlaie of Licimui and ConstanUne. They were consuls
together A.D. 312, 313, 315 : see Clmton's FasU £(>mam,pp. 360, 364, 368.
Baronius puts the martyrdom of Habib in the year A.D. 31 6.

L 18. — In the rule of Julius and Barak. K^O^^lJi^itor^la , that
is, while they were Y^rpartrtoiy Magutraies ; or Duumviri^ as Yalesius renders
it. '' l/rpoTfi^oq is the word in the original, which the Latins called Magit-^
tratUB or Duumviri. It is taken in this sense throughout the whole Title
Cod, Theodos de Decurionibus, Et in Optatus, Lib. I. &o., in which places,
and in many others, Magistratus and Duumviri are promiscuously used.'*
Sec Valesius* Notes on Eusebius, Hist. Ecd. B. VIII. c. 11. English Trans.,
p. 146. Cona, Bishop of Edessa, He is called Cognatus erroneously by
Metaphrastes, see p. 113. This same Cona laid the foundation of the Chiux^h
at Edessa, in the year of the Greeks, 624, or A.D. 313 : see Chronicon Edess.
in Assemani, Bibl. Orient. Vol. I. p. 394.

I. 9. — Idcinius made a persecution. Sec, respecting this, Steph. Evod.
Assemani, Act. Mart. Vol. II. p. 214.

I. 28. — Telzeha. This is called by Metaphrastes " Thelsaa." See
page 122.

Page 74, 1. 13. — Theotecnay or, in Latin, Theotecnus. There was a person
of this name. Curator of Antioch, who urged on the persecution against the
Christians : see Eusebius, ffist. Eccl. B. IX. c. 2, 3, 4, and Martyrdom of
Theodotus in Ruinart, Acta Mart. p. 338. He was afterwards put to death
by order of Licinius : see Eusebius, Hist. Ecd. B. IX. c. 11. The person
here spoken o^ although cotemporary, and of the same name, seems to have
thought and acted very diflferently.

Pagb 77, I. 15. — Ruler. ^^QSkhf^, Greek, afix»v.

I. 29. — The band. KfiaA4^ , Greek, ra^i^^ which is the same as the Latin
word Officiimi : see Pancirolus, NoUHa Dignitatum,

I. 30. — And he began to interrogate him thus, and said to hdmy What is thy
name. This seems to have been generally the first question put by the
judges to those accused of being Christians : see Martyrdom of Lucianus and
Marcianus, A.D. 200. '^ Proconsul Sabinus dixit ad Lucianum: Quis dicerist
Kespondit: Lucianus .... Dixit ad Marcianum: Quis vocaris? Bespondit:

NOTES. 189

Marctanus :" Ruinart, Acta Mart. p. 167. See also Acta Taraohi, Probi, et
Andronici, circa A.D. 304 : Ibid, p. 423, &c.

Page 83, L 2. — The cemetery which was built fw Abshelania, Abgar^s
son. Probably that in which Sharbil and Babai were buried : see p. 61
above. There was a church built at Edessa in honour of the martyrs Sha-
mima, Guria, and Habib in the 4th century: see Assemani, Acta Mart,
Vol. I. p. 226.

Page 84, /. 3. — The hill called Baith Allah Cucla, In Simeon Meta-
phrastes this is written Bethelabicla, and is said to lie on the north side of
ihe city : see p. 121. The copy which he followed would seem to have read

funa for f< inn.

I. 19. — The notaries, Q91^^&a0allf^: the Latin " Exceptores," called

in Greek raxy^pa^oi : see Grabe, JSpicilegium, VoL I. p. 219 ; and iVb^,
page 185.

l. 25. — As I had also formerly vrritten of ShamuTia and Gwtia, It seems
probable that the account of these martyrs by this same Theophilus formed
the basis of the history of their martrydom given by Simeon Metaphrastes,
for the comparison of these Acts of Habib by Theophilus with the narrative
of this martyr by Simeon Metaphrastes, shows that he made use of them :
see p. 113.

Page 85, I, ^.^^Domitianvs. We might, perhaps, have suspected that the
reading here should be Diocletian, We know, however, that Nero and Domi-
tian were the first persecutors of the Christians, from Melito, in Routh's
Reliq, Sac, Vol. I. pp. Ill, 124, as well as from Tertullian, Lactantius, and
Eusebius. See, respecting the persecution mider Domitian, Tillemont, Mem.
Hist, Eccl. Vol. II. p. 117.

Page 86, I. 1. — Oration on Habib the Martyr, composed by Mar Jacob.
The MS. from which this is taken is Cod. Add. 17,158, fol. 30, vers. Mar Jacob,
Bishop of Sarug, or BatnaB,. was one of the most learned and celebrated
among all the Syriac writers. He was bom A.D. 452, made Bishop of Sarug
A.D. 519, and died A.D. 521. He was the author of several Liturgical
works, Epistles, and Sermons, and, amongst these, of munerous Metrical
Homilies, of which the two printed here will serve as specimens. Assemani
enumerates no less than 231 of such Homilies, and, amongst them, one on
Habib, Bibl, Orient. VoL I. p. 330, and that which follows on Shamuna and
Guria, Ibid, p. 329. For a full account of Mar Jacob and his works the
reader is referred to Assemani, Ibid, pp. 283 — 340. Ephraem Syrus also

3 c

190 NOTES.

wrote a similar Homily on Habib, Shamima^ and Guria : see Assemani,
Jhid, p. 50.

Page 90, 1. 3. — Correct here a typographical error, and dele cU.
L 20. — I am Habib. Compare Martyrdom of Habib, p. 74.

Page 92, 1, 4. — A man I worMp not. Compare Martyrdom p. 80.

Z. 7. — The daughter of Ahgar. This seems to be a metonym for his city
Edessa.

/. 12. — My heart is captive with God who became man. Compare Acts of
Sharbil, p. 65.

Page 93, /. 27. — Daughter of the Farthians, Another metonym for
Edessa.

Page 94, /. 2.— ii strap : see p. 82, 1. 24.
I. 21. — She dad herself in white. See p. 83.

Page 95, 1. 5. — Shamuni. From the context this would appear to be the
mother of the Maccabees.

/. 28. — With Sharbil it began, with Habib ended in our Lord. This
passage is cited by Assemani, Bibl. Orient. Vol. I. p. 331, who, after
quoting the passage from the Acts of Habib, by Simeon Metaphrastes,
'^Talem quidem vitse finem" to the end^ page 124, line 24, adds "Ubi
manifesto alluditur ad relatam de Licinio yictoriam anno Christo 324., de
qua consule Pagium ad annum 317, sec. 5. Licinianam autem persecu-
tionem ante annum Christi 319 inchoatam non fuisse, idem Pagius
ostendit ad annum 316. sec. 6. Martyrio igitiur defunctus est Abibus
exeimte anno 323. quo persecutioni LioiniansB finis impositus fuit Sarbe-
lius vero, cujus a csDde initium duxisse persecutionem Sarugensis testatur,
coronatus fuit sub Trajano Imperatore, de quo h»c in Martyrologio Romano
die 29. Januarii. Edessas in Syria Sanctorum Martyrum Sarbelii et Bar-
bceoB sororis efus, qtU a Beato Barsinuso Episoopi baptisati, in persecutione
Trajani sub Lysia Prasside coronati sunt. Et in Menologio GrsDoorum die
15 Septembris. SarheUus, idolorum Saeerdos, unaeum Sorore Barboea con-
versus est adfdem Christi per Barsimasum Bdessce Episcopum, et ambo tenti ;
post gravissima tormenta Sarbelius inter duo ligna sectus est: soror autem
capite truncata.

Page 96, 1. 12. — Oration on Shamuna and Guria, composed by Mar
Jacob. This is also taken from the same MS. as the preceding, Cod. Add.
17,158, foL 23, vers. The Acts of Guria and Shamuna from Simeon Meta-
phrastes are given by Surius, from whom they have been copied in this
volimie at page 113. Their day is celebrated, as we learn from these and

J

NOTES. 191

also from the Roman Martyrology, on the 15th of November : see Assemani,
Bill. Orient Vol. I. p. 329. This accords with what we find in Cod. Add.

14,504, fol. 140. f^l*ia^ r^JbsB f<l*.lCC9Q Jlw.I r^CLla

•ixjiia cn-i,a «^.ooa..iiakO:i r^ocD.i ,iinit»o r^oaoxx^ . " Canon

on the Holy Confessors, Guria, and Shamuna, and Habib, whose commemo-
ration day is on the fifteenth of Tishri."

Page 97, L 5. — On their own hodieB^^^JoroU, Compare Doctrine ofAddosui^
p. 9, line 14.

Pagb 103, /. 9.— ^or faith eantisteth not in many words. Compare Doc-
trine o/Addanu, p. 11.

Page 105, L 7. — And from the necks of his bridegroom friends Hie spear
demanded blood. This is wrongly translated in consequence of my having

been ignorant of the meaning of itH-A-Sno^, which is written in the MS. so
that it seems like f<4jfiaoi, << spear." I have since ascertained the true
sense of f^A ■ ?wdi , which is the same word as we find imder the root,
rtsoi in Casters Lexicon. " f^flU^MOl , strena nuptialis. Of. Mar.
474." Thus I have found in the Sermon of Mar Jacob Persa on i»lja
f^dOAA Cod. Add. 14,619, fol. 36, vers. m\ a\ u\ KHa^QOI .lAi^a
r^^oriMa co^lOrdA jiO&^O : « Let us prepare a nuptial gift for his
marriage, and go out to meet him with joy ;" and again, fol. 40, ^cp ^aao
.f<\ i^oi vyX ^A^ hiir^ eoi^ohiJLSn »^v\ r^iu» ^Au^:!
cffi^lOru ^T 9k I ^ivwo : <' And these same things which the bride-
groom has prepared for the of his wedding feast, make thou
for thyself a bridal gift, and prepare thyself to meet him." The word
ft^liTiT.niT. I find used in the marriage ceremony, given by Ebediesu
in Card. Mai, Script 7eU, Coll. Nova, Vol. X. p. 211, «.^^MX.1^0
r^iuljASAXiA ft^lin yn Ti : " And let the groomsmen and

the bridesmaids be signed with the sign of the cross." The line will there-
fore be corrected thus: ''And he demanded of his wedding ftiends their
neck's blood as a bridal gift."

Page 106, 1. 18. — Cantiolb op Mab Jacob the Doctor upon Edessa.
This is taken from Cod. Add. 17,158, fol. 56.

Page 107, L 20. — Abgar the Black. See Note p. 144 above.

192 NOTES.

L 22. — Your envy. Correct here a misprint, and read ^■^?nftii# for

Page 108, 1 5.— Extract I. This is found in Cod. Add. 14,535, foL 1.
An octavo volume, imperfect at the beginning and the end, consisting at
present of 115 folia. The contents are miscellaneous : see Corpus Ignatia-
nuTTij p. 359.

/. 13. — Watchers. That is, the Angels,

/. 24.— Extract XL This is from Cod. Add. 12,155^ foL 53 vers. It is a
large volume in quarto, written in two colunms, and has the following

title prefixed, \nnn\.l f^JbriA r^^casr^.i f^iuaa«^.l r^&uin^i

QAifioiCD ''Table of the Demonstrations of the Holy Fathers against
Heresies." See Corpus Ignat p. 359. This Extract II., from Addseus,

is taken from a chapter with the following heading, r^dVW^* .iV^ai

K"*!^ ^.1 ml T.lOA liup.l Klx^.l ; " Touching the conscious-
ness of the soul after its separation from the body." The part con-
tained in this extract is wanting among some of the missing leaves of
the manuscript from which the Doctrine of Addceus is printed. The same
is also foimd in several other manuscripts in this Nitrian collection. It
is \\Tittcn on the fly leaf of Cod. Add. 12,161, which is one of the books
procured at Bagdad by the Abbot Moses, and presented to the Monastery
of St. Mary at Nitria, being an antient copy of Chrysostom's Homilies
on St. Matthew, containing Homilies 60 — 88. It is also quoted in Cod.
Add. 14,532, fol. 139, which is a volmne containing "Proofe from the
Fathers against various heresies/* and in Cod. Add. 14,612, foL 165, rect,
a large quarto volume of miscellaneous contents, consisting of Homilies by
Chrysostom and others. It is found, too, in Cod. Add. 17,193, foL 37, vers.,
and in Cod. Add. 17,194, fol. 30, which is a small duodecimo volimie bearing

the title r^JB».iB K'^oaaK'.l r^LoJLo&O r<^\ uT^Tn KlL&o

" Various chapters and explanations of the Holy Fathers."

Page 190, 1 7.— Extract III. is taken from Cod. Add. 17,193, fol. 36.
It is a quarto volimie, imperfect at the end, and at present consists of

99 folia. It bears the title rdXJO&riO K'iuo^^:! r^Auall^

K'A\H-\j^.lO : "A table of Proofs and of Collections and of Trea-
tises." This Extract III. is foimd on foL 36, vers., and is followed by

Extract II. on the next page, witli cnjL:i , " by the same," prefixed in red
letters. According to this order it would appear that Extract III. preceded

NOTES. 193

Extract II. in the Doctrine of Add<eM: this we find at page 19 above,
line 7 — 16. The preceding Extract II. probably belongs to that part
which has been lost from p. 20.

L 26.— Extracts IV. and V. are taken from Cod. Add. 14,601, fol. 164.
It is a large quarto volume in two columns, consisting at present 6f 182
folios, written apparently in the eighth century. Its contents are mis-
cellaneous, containing Sermons by Baail, Gregory Theologus, John Chrysos-
tom, Theodotus of Ancyra, Philoxenus, Severus of Antioch, Ac. These

extracts are found in a Chapter with the following heading, ^QD ^\ "^
:3 rdLMuLi. A\.?wo f<lx^.iis ft^tn\T ^i^o ^4:kax.

OOCD3 ■ " Touching those Seventy-two Holy Apostles, and
touching the Mse Apostles who were in their time." Extract IV. is also
in the Bee, and is found in the page cited in iTo^, p. 163 above.

Page 110, 1. 4.— Extract VI. is taken from Cod. Add. 14,484, foL 19. It
is a very antient quarto volume, in two columns, of the fifth or sixth century .
imperfect, a few leaves have been added in a more recent hand. It is an
apochryphal work relative to the Blessed Virgin, in six Books, of which the
title is that given at the heading of the Extract. There is also bound up in
the same volume another Codex of still older date, containing the Acts of
Simeon StyUtes.

Paob 112, /. 4. — Extract VII. is taken from Cod. Add. 14,624. A
quarto volimie, imperfect at the beginning, the end, and in the middle.
It at present consists of 56 leaves, apparently written in the ninth century,
and contains various Homilies, ifec., of Jacob of Sarug, and others.

I. 18.— Extract VIIL is taken from Cod. Add. 14,690. Homilies of the
same Mar Jacob, of the eighth or ninth century.

Page 113. — Marttrium Sakotobum Confbssobum Samonjs, Guria et
Abibi, ex Simbonb Mvtaphrastb. The account of the martyrdom of these
three persons, collected by Simeon Metaphrastes, I have reprinted exactly
as I foimd it in the well-known work of Surius, *' De Probatis Sanctorum
vitis, quas tam ex MSS. Codicibus, quam ex editis Auctoribus, R. P. Fr.
Laurentius Surius, Carthusiffi Coloniensis Professus Primum edidit, et in
duodecim menses distribuit. November. Hac postrema editione multis
Sanctorum vitis auctus et notis marginalibus illustratus. Coloni» Agrip-
pinse, Sumptibus loannis Kreps et Hermann! MyliL Anno clo.locxviiL"
I find no notice of the MS. whence this text was printed, nor of the author
of the Latin translation. There are several obvious blunders in it, but

3d

194 NOTES.

having no other copy to correct them by, and inasmuch as they are
such as in no way a£fect the foots related, I have reprinted this text verba-
tim, without proposing any conjectural emendatkna of my own. The
learned reader will do this for himself. There is subjoined, p. 345, '^ De
Sanctis Qiristi Martyribus Samona, Guria et Abibo Arethffi Archiepis-
copi Cffiiareensis Oratio : Tiro docto interpreta Habetur 3 Tomo AloysiL"
This I have not thou^t it worth while to reprint here, because it sup-
plies no additional facts, but merely corroborates those related in the pre-
ceding Tract.

Paqb 125.-^MoiSE Ds KHOBiaus Histoire D'Abm&7i|!. I have thought
it more convenient to give all that is told by Moses Chorenensis relative
to Abgar and the establishment of Christianity at Edessa, in a continued
narrative, rather than to break it up and cite it in isolated passages
in the Notes. The first translation that appeared in any European lan-
guage of this work of the Father of Armenian History was in Latin,
by the two brothers Whiston. '* Mosis Chorenensis HisTORiis AniciNicii
LiBBi III. Accedit ejusdem Scriptoris Epitohb Geographies. Prsemittitur
PrseflBitio, qtUB de LiItebatuba, ac Yebsionb Sacba Armenioa agitj et
subjicitur Appendix, quce continet Epistolas Duas Abmenicas; Pri-
mam Cobinthiobum ad Paulum Apostolimi, Alteram Pauli ApostoU ad
CoBiNTHOs; nimc primum e codice MS integre divulgatas. Armeniace
ediderunt, Latine vertenmt, notisque illustdbimt Gulielmus et Geob-
Gius GuL. WmsTONi filii, Aulae Clarensis in Academia Cantabrigiensi
aliquamdiu Alumni Londoni : 1736." I have, however, thought it more
desirable to give the French Translation by M. Le Yaillant de Florival,
which was made at a more recent period, after the Armenian had been
longer studied, and with more available sources at hand. '^Molss de
Khob^ne, auteur de V® Siiecle, Histoibe D'Abhenie, texte Arm^nien et
traduction FranQaise, avec notes ezplicatives et pr6cis histohques sur
I'Arm^nie : ouvrage d6di6 a S. M. Imp^riale Nicolas L, Empereur de
toutes les Bussies, par P. E. Lb Yaillant db Flobival. Paris, 8vo."
There is also a more recent translation in Italian, but that language is
perhaps not so generally read as the FreooL

Page 129, 1. H.-^^Marmut. Whiston has the following Note on this,
p. 132, ^ Per hsec tempera Syriam administrabat ^£liu8 Lami% cui tamen
provinciam suam adire non fuit permissum, ut scnbit Tacitus, 1. vi. a 27.,
qui etiam Julii o\\jusdam Maxini meminit, a 10. an vero is idem fuerit atque
hie Marinus, id omnino incertum."

The account of Abgax having heaxd of the miracles of Jesus through his

NOTES. 195

envoy AnaniaH, who luet with him whin in Palestine^ is also giyen by Simeon
Metaphrastee, bat with some rariations irom this by Moees Ghorenenns.
" Cum DomimiB et Deiis et Salvator noster Jesus Ghristus ad genus nostrum
erigendum apud noe venaretur, erat» ut didt Propheta» Mukitudo pacis in
terra, et fuerat dissipatus muhorum principatus et administratio, cum
tamquam ab una zona Bomano Imperio einctus esset universus orbis tenrsB,
et Bubjectus esset uni gubematorL Ideo erat omnium oum omnibus secura
congressio, neque sibi videbantur homines terram habitare divisam, sed ut
quffi ab uno Domino possideretur, et esset tota unius opificis : et collum primo
illi servo inclinantes, pacem inter se agitabant. Quamobrem qui tunc quoque
erat Edessffi Toparoha Abagarus, erat .£gypti PrsBsidi notus, et amicus, et
alterius ad alterum veniebant utrinque ministrL Quocirca illo quoque
tempore, quo Dominus noster et Deus, patemam implens voluntatem, salu-
tarem doctrinam proponebat hominibus, et per insignia miracula ad fidem
in eum habendam convertebat homines: accidit ut quidam ex ministris
Abagari, nomine AnAniim, in iEgyptum vadens per Palestinam, in Christum
incideret : et eum procul oontemplaretur verbis ab errore attrahentem multi-
tudinem, et quse onmem superabant opinionem fiacientem miracula. Postquam
ergo iter suum confecisset in ^gyptum, et iis quse mandata fuerunt tractatis
rediret, oum recordaretur dominum suum diutumo articulari morbo tyrannice
vexari, et nigra lepra consumi, et duplicem calamitatem, vel multiplicem
potius morbum sentire, quod et articulorum affligeretiur doloribus, et leprae
malis cruciaretur (aderat quidem pudor quoque deformitatis, propter quam
ab hominibus non erat aspectabilis : et neque solummodo erat fere semper in
lecto, sed amicos etiam qui veniebant ad eum aspiciendiun, pree pudore
celabat) propterea hseo laboravit scire diligentius, ut posset certe renunciare
domino suo, quo ille quoque forte per eum sanitatem consequeretur. Invenit
ergo rursus Dominum in eisdem loois mortuos ezcitantem : coecis visum
donantem : daudos ad ingrediendum integros efficientem : sanosque et
firmos reddentem omnes qui aliqua laborabant infirmitate.

Postquam ergo persuasum habuit, et aperte cognovit hsoo fieri a Domino,
ea Abagaro reversus significavit, et pluribus ea quas viderat et audierat,
edocuit. Quamobrem ut qui rem in transitu comparasset majorem quam
qu» ei oommissa fuerat, et ut qui bona afferet nunoia, benignissime fiiit ex-
ceptus, et habitus fuit imus ex maxune benevolis. Et quoniam qui alicujus
rei desiderio tenetur, tamquam rapinam existimat, si quod promissum fuerit
dififeratnr, re quse narratur, et spe ipsa hominum excitante, vehementique
studio incitatur ad venandiun id quod significatum fuerat Idoiroo Aba-
gams est excitatus, ut Uteris eiun accesseret, qui talia dioebatur posse

196 NOTES.

curare. £t protinus scripsit ad Dominum earn, quse ubique circumfertur,
epistolam. See ** Constantini cognomento Porphyrogeniti» in Christo Romano-
rum Imperatoris, narratio collecta ex diyersis historiis de non manu hctix
Christi Dei nostri imagine, missa ad Abagarum, et ex Edeesa translata
in banc beatissimam urbium Reginam Constantinopolim. Per Simeanem
Metaphroitem." In Historia ALOTsn Lipom ani Episoopi VeboN£NSI8 De
ViTis Sanctorum. Pars. I. p. 187.

<

.ooLM >\ aaj^^^l f^ai^ ^"^^^ f<i*^9 yy^OAisn t^l^s*
a^daf.o .f^JiOQA* c^jacqLA An^nio saoii rAop r^i^ao

oil .Klco^ f^si «j^cxA isnr< •ff^a^^9 r^iaa 9*^

.o^r< ^i%ni >BJUB cbotflDto flboojUi ^J^^K"

^■■■IPV^^WViVI^

•1 •

f<^ird\ Kli3^Q9 jai^ • «^cQjsa.iaa ^ r^oqa Aft4 r^ r^ia^^

vy2^f^ai f^LJkVk A:k.3 K'iMf^lat ^

Of^iA .o^otsaff M^ ^oAo fil^aoQii ^>nv^¥\
.f^iioi^i^ o.%awlAeA ^.^oalibf^ OMQo .toiA^ai r^i^f^

Of^ rdftAsi ^ %Af< ya\ KLal:i.i .ao€p a!Uf:i3 \\m

ia >*i:» 1^1*^11^3 . f^Lioal oisQf^ C^^o!^
• ca\ ^vnr^o r^A^3 3^ nliaa^ oXti^ .^Aisn

i^flD 3n\i f^iiil^f^ tt^ii*im\ f^ikujUB >oiiOf^3 f<\\?h

:u» . rt&Mix. »3f^ nfocp iiijLl3 ■\\^o . f^AoOi^r^ r^l*9Qo\
lOpr^a .tCoicirtfLa f^^3:^ rdiao ^^iuAt. ^1^0 ^i^it ^
oA Ktocp iiuSi .rdJkSdb 9^^KlA oA Kbco ^f<i

Ada r^ocD Af<lat2ao ,ft\MT*w ,\ otA r^jJdb i-^nf ta^
f<%\Sfi i^^f^ ,\^T.o kUmxsq iusa 3^0 .cpMlA^ ^t

jicaJ3 r^am ft^\*i3 .f^ioui ^i^ 111203-^ r^^r^ .a^ici
f^iail f^A^O i^^K^ r^^f^ %XCi .cQAaiuaci >AjLlf^ A:^.
oA K&ocp rjtLir^ iii^ ^..f^ fnu\ ija nfoco •azu^r^ jki&

qpcui*i\\ ^f^ 13X* r^lAao^o i^li&iA^f^ f<lmm\ ooX 13JL0
qpcui 1 ■\\ i^^f^oA Kboa .a^ ^^V» ftllAcp •r^L&Lsa

vy^oaJba >a»^^ K1A3 A\pB >Qgfluini\ ^..3^ v\^cuAsn\
A:^ jiQorV3 ^acp r^i^a3 »i^^^ K^icni ^lajL KlA •f3K^^
.f<l2nA&4i» f<*09r<^ kIjlaxsqI ^\\n3 A:^ oouoiMnAi ^Aci
f^^iPC oAofk A:^ Jksf^ »\yi\t3 f<ai KlflAsn vyi^^r^ Kl

• *ja^ f^r^A^Vjilil ftCuis f^1^\nano .^^.oi^AD.l f^^aa.1
caftoadk ^ioA^ rdsoo . i^^iiiLo r^^ojL.! ^ itliai.cu» :iaL^3
^coisA f<!aajjai m^io • nf^rdi6 vya&cmo f^AioAAdb .90013

.fdu&o^ iu9 toso^f^ ^a^o •fdjJdb i-^r^ t^nVn oocui^ ^
t<i\\\o ftliQflUi A\f^ ^laX .i^r^ ia o»oioq9 cnl^ 1.1k.

r^iua^ IQM^^ •daax.ii^r^ .o^ooBiaiJio :

^3 OCD •ICO.^iai^ tCP f<JLSkt<3 f<afiL»f< •* ^imO ^i\1T 1 »CD
•:• iQSoiuf^ ft&Mls. >3f^3 I^^WaX^ Oob V1& .f-iAlilO ii^nT3

cD^a3ALo .KlsoL^ ^3 >i*i50 >^i:»3 minft^ ^ .o

Qsiaa n^^ ^if^o .cbiusi ^ Ti^iM t^i^M 2na&a tiMi^
.^i^ i<Aakao ^ocp f<Ain^ >CU9 ^aAsk3 \\m .i^MJLSns

3^ Kl^SAO Alfir Klf^ «J:^ • ^.^OIK" 03aao f^ld\l OMAOf^
f<»30ai* oLqZ.0 .^OMl ff34JM .Pt^t^O^^ 3*^ oi^t^ f^iaa
r^iu&OU •«Q90 .^"M ^aAaX^ ^1^ ^Q30 •«^^S^3 mi A,

r^xuio^ QD^U* ift\^ ^r^ •> • JLLb liia ^o •> i^^oabsi fdxail
• f^cD rtbAf<3 fni\|\of,fi aiiia^«*o aJUm KlAi^ .iiocp

icpiOf^^ i^vsnf<i^f^:^ .t^^mjXx^ >9f^9 r^^oiftLao ^

•:•

^ ^adA9 c^^uLaj ^oaL^9 •^^S^ iiiMf^s ^.^o^i^ ^-^ i-
coAam^ f^^oxiB^isa oA A1A9 ocb /tt^>iTn\ji r^aaoasi

• ofuSOajAa oqi coL^ oA r^lx«»9 A\*« / Qi^T.n\^ ^ ivVffi
f^ >^ni n ^OA ^vaojk^ ocb t^^ to Vjio i^ft"
^nsco «^j^ia* fdAs '• CL^9* KlA f^bAf<l9 ^si f<4«ftA&2^iea

•t* **ooiocn

ft

• f^icuun lOiOf^A A]b89 f<iuAx. >9ff9 f^^i\f^ ^ ••^^

f^<iOu»3SiO .^..oianf ^9*4»f^ ffscp i^ikKdVLiia oicp.iif^
r^JL .^oAfl^ ^ucaosMO .otts ^laoLoa ^..o^ocp r^^^ir^lao
fdAr^ .f^ttta r^^ua^ oua ^.^o^i^ ^^iT^t^ ^.^o^^cd
^ji^t^nSk ^ f^MXMx cD^iiici&iio » r^^oi2«*oi9 f^ii»ta2ka
f^ ^^oik^oX f^^a\^3 KLi3-»A f<^aUfilMO ,»\ Vni rdA
K.i^Aampo / «..s^r^ ^ft44j»f^9 ocb f^isa oicmiK" • .aia^

//

t<^U>T*H r<9^ ^.1 f<AO0B)& JAJO

vy^o^O KLif^ f<^Q3i vylAia ,ft^*iii \n t^iu:^ KLirc'
vyia^riia K^t^OMLS .vyksaMi r^^i^3 i^L&itf ^»o kS-so**

• f^iiu.TSa.i f<Ti\o f^LftJbn i-^r^ >3a

A&i f^AJuK" ou» KlA • r^iaiai coco ^iV^ ^ftLr^o r^f^A\g9
A\^ .KboD iii<SQ f^ ^^^ «^ aXf^.i cpAooaa.! .f^iaoaeao

Va ^OA^ >

.KlA^ ^1^ t<\a\. >AaX oocp ^asq3 KlA .i^^oiKldk •ali»

f^Q3 f^iuLOa rd^icp:i K^cboo ^ iimn. .^r^o:^ i^a&i

• f^AcoAiia m*wi\ ALL^s cpiu^ao »Q30:ir<^
^.SA col r<l TU .col ^:UL^ r^to^kSk i^Jr^l^

isi^ r^:i\^f^ •Auib&JE.r^ tt^^irifiv ^ia i^^niMt f^lAJbii

aLVya r^iua.:Jii^ .t^^io i^ no t na f^ii.*Jt
nan 1^3 CD^r^o aj^i .VW CDi\\i Acami «t^^i\Vn

a

f<*in\^\ OC0 f^A4» vcaoooa jdui:i r^iaoM ^ lA ^in^y v^3^
<^Vk^.l f^Lu^ ^-sso .^Qsailf^ v^ih»ia r^Lai^f^ v^^un
<aM.i vviAhl vviiia »U3!^ •> ta»io»f^ fi^Mocpi cojjuiaa

iSair^ coLSn:! ft£\^.v» Kbcni^ f^^f^:i ^ Aao .iurd^i^
a^waiea sa^ coos ^iam coa .^AlJLar^ Aa.i Kba&ooit^o i^niiLo

dAoAO obicaaax. »&r^ obAcaAOoo cpi^o:^ .tt^iaK* cnjjJba

>a\in^ m\\\ .^aA^hiXm :uk axxn i^i&co ^...oiaK' m»*i.\^eliQ9
f^l n \ ^ia.l ftlisc^ ^Q3 •K^^oioA&si m\ n ^1 9-s^

OOQ39 .kH^OX. tllA OUaQ9 ^li\9 fCDlOf^ GD^l^t •^ilZJ9Q

po^ OOQ3 ^1^ .^oaa vyK" oAusqo r^oAr^ ia\ r^^co^
r^3obQ9 ^cpo f^ob09 ^cpo .KlaQ^ f<lx4f^ Kld^iQS ^1^0
. f^oAf^ ^in^^ K'.iGDO^ ^Aftf^ f^ls.Q3 r^vau • ooco ^isnK'ica
^la r<QD .cQftiAAAaO nrnnOfin ftLaaA«»i t^iiU^JM K^^^f^O
f^jgriT, rd^icDO .^.^oif^ r^.iaiQo ^aiul o\Ag03 kAo^
^A»nf f^ls.cD K^uu t^^^oooftiur^ .ao^ r^riooQo f^iCL\o
^:i^ auk&itf (A^ f^iiu^^&Q f^:iftf^ « r^ao^ ^iLr^o r^^icbop
KbDO •K'duii ^mn r^soboo ^cd oocd r^o:^ lOa •K'calr^

ocp J^x< \ i\o:i ^aSQ3 ^aiu\ .^jbo*.!! At< ^vL^ 9cpior<.i

•

13 f^Ji^wiiftii^ ^^f^ «u ocas ^u^uBO

^CD KlAf^ . AtJh^^niLaLff KlA f^-ft^Q^ ■\ino\ ^-aA^oH:!

l^iniT f^rtliQA^ ^^f^ • ^^.ooBuLJLaA i^iiL^ Kbco Ocpn ens
tCDO&QaM f^ll col ^^OMi 3&0 .,\\ni rdsas.a^ col ooqs
W^a t<1AaC9 ,0Aio cuflko^ f^-ft^coX •f^j^Of^ ^.an ooop
. toaOf^ljkja:! ^r^ «i..ooo\ »ASkiiKb ooqs ^iM» oAn .^.^if^
ocD A t\n3 A^o .coi^a^AAiss i^iiaaaX fTi\\i!i KbAr^ v»*

•5^r< ciA OCD lf<l\^ Ai\n:i r^ii^A • Am:i i^A n& %Jf^ ckd
f^iA4i.l KUir^ .cpiia&ftai&s aifkH ^.J^ r^2ai i^OjA .rdjAa*

A 1^11,1 A^i. «asi Aosf^ •aia kI^a^ ^ A&o .Acux.^ fd:wiiia

f^ai f^C9i^ .rcViAf^ ia\ ftbco A i\na ocb r^lr^^ icof<A

•coiia&jAi&s f^uiii ^1 f^bAf^ i-a .rdAxoi^ caao:i Kbco
ya\^ >iViVft3 f^iOM*! f^C90 f<i\\y «asi ^coao ftVoo
nd.^A.1 ^ A^o .itbAff 199 ottia^:! f<M«oia rd^ir^ oo)
A&.1 f^AAjb. cuoqs fttelf^ la .oaa Aqsr^ .ar^ cniS^o eos.:!

e €

r^-*ia\^ r^joau. Jl^.i r^xsnf<sn

no

•i^Am^ Ju^ f^:iaiQo:i r^^l rc'iJbo f^A.io .f<iJa A.^
JLk\ r^^& a\ii9 f^iai .TMoo •nli«&a* ^ >if^la.i i^Ixmo

rdl.io f^laoMl f^.io .vy^QBJM f^:i K'lcoai Kllf^

fn*w\Vo .Kli*:! Aua ocoa K^OftAAa KbcD r^^ f<Ju» r^iKlA

•

.Kbco A^sai.i f^^SQ f<!\.i f^ioDQo .mvi rdisoo .iui^lA
.i\t r<lLLS» .cuiLS-^UaoX r^ocn v<^^ «<^-l Ak'^itsq.! fd^o

KliJiof^^ AdjDiuLf^.i&o .o^iOK^ f^Adsiaa f<iAsn\ K^i^K"
• f<llo r^.io ft^\n-i cbcAlsn K'^ai 'm>m\ .oWm rcV^aia
looiu r^ ^ . ooco K^ift 'is. ^Jl3l.i rdao Ar^ ^%\Vmrr\^ rdsa.i
r^ll«Kla f^^jAf^ f<^%o . f^li\yn f<^% r<!A4*3 r^ulOr^liS

aJis co^oiu Kla^ ^^ .oosa vAciii3 rda^ri
A K'lcooj n^AisQO K^ji^oi i\Q9 . .ni\^*ino

Aua .lOjjAa OCD f^iaoi •K'iujjak miin ur

• f^^OLAA.itO r^itpi^ KLSOao f<\ no ^r^-ao .r^JbQQalo

.TM ^o .ooco ^^lun.uso reiX.! f<inn\ oiai .iomLs laisa
e\r< f^iai Oco ocpo .^."i^ rtLi>iOf^ ^.^irc" h\u rc'iai
f^l3Q9.i f<A»iOf^ f< n^n \ liSkftlA « A i \ n KlA^o •-Skif^
OAA^giif^ ^jooQfil AjkA:! ooco ^lai A^ .i^ocD r^LicQ^
f^iaoi Aoasi .rdiiMca o^^rdci oaXo^ K'lai.i cqjjsqo .oocd

oocdo ^lun^iSa r^.i lai .KLlco^ •&?< K'iuJ^
iaA K^'i-^j^lAQo ooi ooco ^aaaAiz. .i&o •K'i^OAlsn iua

f^ia\p r^joau. A^k..! f<i:s^f^jsn

ftU».i f^AiiA.i.soi vwf^ AciA.i ociralo ••opaazjj K'^icuk.t

ajfc" cA^.i reLij.1 .ina .oA ^oiLnl r<in\ i^Aso.! kScooj.!

.^f<S*isa «.^if< oocD Oaj&CQ f^.2«u»i r^.io .^..000^:^.1.19
^ocD cD^isai-Soo .r^ili a^ f^i\9i iuA^ f^flu.1.1 K'dca**
j»^«SQ T<n*Tnn\\ fd^Qoi iiiAa6 .»..aif< jicuuBi.i f^i»is. A^
fd-safk.i ^in\^ ^liA K'lQpii ooqpo .^.^r^^cAf^Lii Kbcn
.^ocD f^vcD^ r<L^ir<b r^asox. r^-aoo.i n^^gnt a\^ .oiAftC9
^^ •f<Ll^\of< ^ f^ocD ^yn*^ T^Ao r^JU» ^:k^^
d\Ao ft^i\Ti rdsnio •^.^oookjjk.i.us r^AxajOQ r^i-^ ^A&^iuo
. ^,,00 ^1 g^jSLa f^VM A& ooqa ^i»cD^ .^isai or<^^^fioi

iftCoi^ .^ JioK' A^ OOCD OlAftOO fd-SOfk r^jL^'AvSQ f^^T.A\l

ni\\y K'iaO* 1^:202^.1 .f<&Skl f<i^n Kl^oo •^f^^.^Ooosa rdsicn
K^ftdsn •^f^ ^.1 oocp ^*4ju^ • r^^o^oi r^.l r^jJior^^a
.Kbq3.i KLL4J.1 f<l4a\K^ oob i\^ fd-sofki .ftlifvi^ntt ocoa
^OCD Ad^ r^ .^.,Ogii\V\\\ ooqa ^Qa20.i ^.l f^L\AXf<
oiA ^OQp ^f^-ao v\^ KIU.1A ,^.,ocniii\ lA K'^aui^-ao
^^^ooukiJioKl^ iioco ^r^-ao r^ k^jl^^Ao .isf^n^r^ Af^
f^oCD '*^^*** T^Ao .AMn.TSql ooqa ^^^^ ^.j:^ ^..^^ AkLz.

^.^oW oJif^o a*\g9f^ ^€Q •f<ljJiof< ^ Alsoi r^-aooi^
A^^^.i f^^OfisoX f^i^r^ oaGO* ftili f^.ao3.:k. • ^.^ocoa^oii
^r^lua^^.^oajaH€oi t<iJior^^r^anai^r^€o 1^1^ .i^oco
^vA^ fdJM^ f^J^oiiA Of^ . ^jjn^M caL.ia K'iai^^ vy K"

oocp 1^ iTi 1 \ f<*w % f^icDCui tAao .f^iiaif^Lfk ^ oocp
Ar^iuL^o .1-& r^iiA-so Aiu^ .Kbqs u^t*w kiAo rCsneJ^

.f^jkyj^ ^^ccsb A^o Kli*.i ii^o .KdAioslo KSao'i^ o\i.

.oocD ^,TM :i& ^ ■ T 1 1 AaIo ^ iH 1 t AjAo .^ub Aofklo
•Sk& KlAo .o.iQ.i^f^ Kilo el^n^f< r^o osi^cof^ f<lA
vyf^o tCDO^ f^i^i >AMn.%so!L f^:u3L3 ft^iT.A^ «^^f^
,\Vni.i f<lda!k.i i*\^ OOCD ^a^9* ocoaaxM KLiL^if^a f^JoiLi
.»^f^ ai«aJ r^.l >i^ i^QoK'i f<2a^o .f^-Xjio coiSkOJL.
f^ooa f^^ . »cpQsajjci\ ^ ^A«»:i f<lA 9& tosoiooo fiu\^r^
ooA OOCD ^.aJ^o .«^oA ,ii^ K^i 1 ti f^*w fka ^..ooqI

• AoAa Kllajj.! Kli*^ \\pfi ^\smf^ m.^^cp0 . n Mi^naal
f<2a^ K1UQ9 t\c^ .f^Acnjkft^ KllbM ^ .a!^ >Afu» r^iis.

f<jcD A\*ao .f^ocD u¥t»^^ ff^Ql\3a f<il3 ^& .aiisflfinl
cai& f^oco ,*nTii f^lAaci3.i ,cn*witia\ ^.an ooos ^A^ta f<lA
»ci30i«fta >o9a3i^ f^*n\^ .1 cpi^rwV .T^iAix. 9*^ cojaai^
^^\^i Of^ ooco |^i\n r^lA ciA ».^i^.io .•jasonax. cAqsftb
iua ocqI .auz-aol ^^aiA&itf osac* k1u:i ^ua ^.20 .col
T^A ooqa ^1 r^ •f^^.Tu KlMi^.i KlJ* ^^.ooAa&s f^:u.o
f^*Ti\^ r^LiOKi r^Lii^O^a r^O . it^liiin KlAo i^AUiao
.Vftc» ^^oosA Kbco v»C9f^ kSosoi >\^n .f^iuusi KtA-ao

^..Air^ isLkJO . kSs^ rCbcnlo K'^KLls r^lA^QalL eai 0009

J

f<l4r^sn €o.va-^o oift!2i^ .r^ocD i^Laoii r^Liat ^.ia:i i^iAoi
KUioo A o^f^ KUio^o f< in^T .K^^oi *Wtm\ r^iiy^
.f^^o'isn ^lii^ K'iisil f^&ii*n-2aa f^teo .^iim\ f^A.i

• ^l.lii20 T^A.i K'li^ojk. ^CD Kllao!!^ axn •f^crAr<' 19.1
aAa& f^iftii^ f^coo •K'v&i^ 3A^ r^JAQOiSaXo ocd ^Qftaoi^K'

vy f^ ocp ^..oasa r^.iai.i .f^&ftf ^oA^^

mri\*inA\ ym .corial* >i:ia coa a«90i<;i
ft^\yiliaflLn r^-ft^ai r^ocDO .r^OJUiiSO vyf^
^An^ KlAo .'f^AuA^ ft^^\;;\ AnniusoX ooqs ^^ika^&i^

f^^oiSkill&.l f0*01 A^ITI •K'ciAf^ i^^ CO^loil ^ OOCD
JaXM Tt^^ I '^\ f^ \ O ¥■ ^.^OJICD OOCOO .^^^COJi&f^

jjcsf^ . ^.^Oif^ AifiLi KlA f^^o^^aia oiii^Qor^:i A^o
.oou KbcD ^f^3 A^o • ^..oif^ ^,^o^v^4S »cpoal& ^^.oooAa

Of^ •tt^^oooA^nicpi f^MT A^ Of^ «^.ocQ*au» OK^ • ».^oo(iAia\^

»coaaaM r^ rdil^lo ooco oLk. K^*A .^mju^ 3^ rdio^r^
•oif^^K" .1^ «.^iMf<Ll r<lLS«.l OOcp ^A^^^ rdAo .0003

I

•\^ >ann\i >isnl >*C9.i

• f^^oxaAACP.! f^^Jlsa f^.*uiks r<XttA\^ .^f^ • r^JLir^ la Jl^

• K'^aj-SOACO oacD ^ajlaaI^ K'iftiJE. vyr^o .a&.i^al an tain
rtLifluaaz. .rc^^^oioAA m^ fj»i^^.i r^iuLso cudco^ ki\
vA ocD icuk.!.! .vA f< ftcirw ^.an ^JkcLL2a*cD.i kS^ojl
vJilLsk vyi&az. vvi is. • cos A\sn^^.i vA ocd it^ao ^sneA

^ • ^^oxaAACp.! f^LlA4» iai\^ f^icDQ9 f^ia\^ ,f^ni\^ca

r^LauxancD xr^r< n^a^ rdJ&^ooo .r^lAoiJB vyr^

7M& r^ f^JLSAX..! r^jLOal vv ^j#.i f^.i^o .f^T&ox. f^Jbna

Kto ...^oi^iuB^ vA f^&ii*!iaao t^^ios /iana .vA .aonu

.003 ^.120 cA 031^^0^ CfAoA.l f^^oLA tOMt .f^i^OjaUCBaO

f<^(y ^n ■ "^Aua •fd^o.iA r^cia^i kSo&^q^ Ajw. oAnf^ >cf)
iua •f<l4i^flu Kilo fdiUfi ^.^oou Kbcp .niTit KL1.io .oocd

CQ.9 OOCD ^iftCOt .f^^OCUM.! f^^CL2a^i.^.iS i-A-^ rd4-».i

•^laj KlJLl ^.1 tt...!^ ,f^*win CI2J3 mT ^1 cnuz.1 ij\^.l

coco ^A^:u .f^JSlo.!! ^ ^ocD ,\\*i^ r^A.i coa oocd

air< ^i^V ^^^^ rdjL&i . f<hsCLi^nMco f<S\iA^^)Q ^..^

•COCO »A^«^ «^^ocD^ca^a*€03 r^Lico \\pno .r^Linar< ^

uLu Af^ oocp ^ccuk ocp 009.1 ,\in^ r^lA •jod.i
»^Aa^ f^n ^.iiS. Ao^o >f<uT n^\o K'^flUifiiAo ^^^oco^H^
^^n OULl ft^ t\'*w f<&CU» .^f^ vv»rdA •K'^oiaKucp ^ocp

^lOOQ^fj^ reiXo >ft^T t» ^ ^\o r^.i4^ i-auAQoo f^*U^i
K'^CLSol rdju&i 7i\T*in f<*wn^ • ^.,ocnin\*i.i f^^ai:sa»cD

.^ijia

• f^^ f^LttA.1 f<du.loi\SlO Oqa K'^CM K&1CX&& .ClA OOP •S^Ax.o

^^o .019 ^Qoa^K'a ^.^^Kll f^:.ajJbQ oocpi ^co .i^-MS.!
^jAm:i f^sawn >\jbc. .K^^oio&fka col K^oco fn%ft:i m^\\
rd^cuufi coAa ^..^ui^ ^^^[oai^Q ^loDi .r^^a^AAin miaT^w
oA^i .fO^oi «^cai& >ocip ^nTi :i&9 ^iitlftb^ol ^i^ .iiocD

^ .f^l^Qo vyr^ ^ ^lin\ a ^^.^r^i >cpoiax. .^f<l£uai

K'iia^ oOciba ^Viii f<Vijka» f^iuA\jba .f^Liino^ A^

r^L&*Qoo f^ioj .ouLAJi >Lkji cq-sami Jftijiia ft^ ?w i»iA ffftl:&a
A^i. CLfiMJk^ .tqso&ai f^cpOla rd^CLZjjAo m\^n oioaio

f<iai %^f^ ^oqs rdiM Acpx»>i .r^icoai f^lAao.! KbAf^

K!*ia^ Jl^3

•Kbqs >A:iiif^ r^^co^ r^Lieo^ oairia* ^o .K^oco i^^o^^f^
f^lux. f^QCDO r^LiiA3 a\\*io .cos ^iOftaiirdci f^:iaiQ03 kiAm

yme^ rdaAsn:! r^\^ r^-ft^oi cnzaLflkO .K!^! .ai oaiA^i^i

^O • f^i^oiskii^n f^iiMi cnsv ^oeo iiiai^^r^ .ens.! A^
f^ocoo oauii jAop .^ia.! r^A %if<A f<aAo f^9CDQ03 caina*

ooi •acta* QCD vyia .coja KS^f^ r^oco >A9iif^ cnsrinASO

f<&ihaax.o fdAA&

f^.i€oC9 ,nino A^3 f^ijsnr^jsn joIsl

• w •

•1

'

. f^iAta\^ A^ >*Qoii^ A^3 cpiasi f^iM» •r^colr^^ ••coo
Kl:aa4#i .iioqs f^xu i^A r^xsn Acolaii aaa r<toqp iuf<9 Jl^0

v^ii T^.i f<T9ki\ Kbiso KUisn.i cQscuto .coksn v*is^:i

r^JbQ fd:x4J .dii^o .omino Jl^ i2«i2«^i^ 1^.1 rd^nr^.!
t^Iaa&I KUftl^^ f^iuikAsi f^JLar^ aU»o • r^i^O^ A;^ cou^i

rtLiiuA.1 vyf^ KSoikao .f^ll4flk.i .jciA KlftiM ieoi*! ^%:i
.cpAAa\pn ^003 f^ii^M^o f^3€OQo.i co^Qf^ •ii.vx^ i^AaU*

coiiaonuo oA r^oco ^f^ :u» .col Kbco t^co ^j* 3jLu

f^oqa ^f^ a\f^ 34i> ocq1.i ^^«f^o . f< ^ m,\ K'loil rdcicns^

:Uk h\\o\ »cp Aai.0 oiaE&il r^oco hs^f^ .K^^cosk A^ rda*um
.^iu K'riGric^^ f^\i\%n iuK'i f^icoai.1 i^ \n\n .r^ooi .ia«
r<aa!^0 , ^.^miT t» ^iS* ^.^ocol r^iA^^.! f^A\ t»o 1 TiAvjo

^toi ^.tmo .Kbcn .la* :iA f^.icoQo.1 ca-sar^ A^tm ^ciua

r^la^JSQ f^ »\C0 r<ocD .ai caLLk.i A^o . K'lai cajsuLO^p
f^oqpo .f^isoa\^ ^ A^ f^ieoa KULm K^n^ A&i .^oco

f^.iq3Q» ,nintf A^3 r^ysnrCsn

cQ&lf^ ^090 >iOf^ ^CD .^aXm Aa90 ^.t:^ JLdkao ^^Oftf
Af^ •m^i^ A^^ tcoiof^ iia^ f^iix. r^Licpo .r^^iaau

>\]^.l rdi^reiX f<^\iTO f^iQaaO .a3iiOcfAf^:i=9 ifi^.l f^UreiX

^la h\SkL ^coo ..aLiSkJ^ i^A cmjao qsi^^^ K^.^unur^
.oA ,\*At,i1 rdA^fio ^qso ii«.f^ ^cdo »ai^im*w\ K!ft0^i&

Mu^ coLSQO&a f^^i^ f^.*viJi»0 .aA f<iA^:i r^ioia r^ncp^

f^iujL ii)i^.i .Kbos f<iM# :i^ Kli*:i Aua ^ a^o tqao&^i^a
rdJLif^.i Klia^ m*«v OA&io .ep^axsn^oA f<\i\\ f^h\f<^n

«<Vi^.l v^f^ cos oooo ^iA4# •r<'iiaif<A ^ oA f^Oco iA^.i
f^io f^-ft^Qoo K:Mfinoio f^iKL^ tcpOTTuo . r<AvA A^:i

ftla\^>Afir^l ,f<iutT^3 r<Jtk& coAa cos Kbcp toi .^^.oir^
iulsa f^iila^ f<^%^ mim^ Am&i .JLao^.! Ktxuo f^i^aLsnu€o.i

dual r^A^ Kllf^Jsb Kbqs ^AjjbZa* r^,i .r^iUA.^^ ^.an ^aSAI.I

f^.l€OQ» t30r< r^Lif^ 9^^ ciA .rd^JUi^ r^ocpo r<i^^ Aaf..i
•fdJu^ f<iuuL r<:iacbo i^ln*iQ9 r^l^^cbo^ .i^-aoi i^iaa

K^i.^ AiyT.i iiix.K'o iiaLo .KbArC^ la OcD r^oAr^ J&f^:!

f<^\\^Aisq ^.^b ••J^ir^ ii«.f^O cpO&lr^ oab^cdq^ oii^K'
^iuao.i k&oiaso oi^ncoQai .TiQioaM KH^co i^laLJif \a\n

r^Llf^ a\39 Kl\ >! Kl&iK' vsA .003 f^crAf^ «1^ »<DO^\ntt

i-a A.^ X^^i^Auso:! ocp J^.i .sla^^ \ \n »,iinf» i2«f^
f<\%n\ f^iix. fOco .cD^axsAAOia r^Lir< i^ KlAo cniJi^^

Ao^ rdoao >oati.i r^isaoA Aasv. .ocd f^,*%%u^n r^oAf^
•V»f^3 vyr^ AuSQ r^JLlK" K^Ocpa r^oAr^ 3SLm .^oAftf
^.^OGo^io^ t\\f^ •f^:u*M:i odAOl^^ f^ia\^ i^osttx,
Kli&\s« r<';i€OQ» .**-^r^ .oco KbAK'^ J^^ oiuan fOsoAl^tO
xi^so rdJLif^ f^ocpo K^.^ A n T..ie .r^^cuLfk^ Kbqp
•f^ocp 30* T^A r^iaia f^iCDQo r^JLir^ la J^jlm .crA r^oco
faiiOf< K^oDCoo .rclsjf^ rtbcp^ rcViAr^ •&!«» .ia*f^ r^K"
.ia*f^.i K'riqsc^.i co^^o^ ^o .Kbcn 3a* njsk >,iQf^ ^€o.i

Kll^KlA r^i&o .ftdi!^* .V^ f<ll&lilS« Kilo Kli^ reiosOl.!

Ajbx. r^.i iMf^.! f^UKlAo .oco K'oAf^ oil K'iaA >\]^.i

Jl^ ^bs r^iix. fttJbaa r^hiOXSn^axa .r^lxar^ Kbopo r^i^

66

K'loDCo .imtt A^3 r^i:s9f^Jsn

I^i\\^3 f<l9ftl& ^...ocaLlX »^«^ i

itloi^ vyK^ >ia&l r<j:inA90 Kboa •x.i.iiu.i .cos oocd
Kbcp •:L.v .Aaco.i i^TnN Kbco K'.tm 3-& Kbop Ann

rtbi K^^O^AAt.*! ODTSa^t ocas.! .rdxi* ^ r^o r^^CM ^
»ci30M.ico\o .f^&o.il ^ •&iuA«SQ .1^ r^i^\ oni^^ .mn\ f<ocD
»cpAn\n f^oiQ9 cp^.un f^:i^ •^K'visa ^ijjjtti^Aca :uk
•f^^oxaAACO rdlsoo ,nin\o m\non\ K'lajo •>cpa\\Ha K'.iQ^

r^i»oaj CBL9Q .rtlJbo rcScocu f^.i€OQ9 ,*nnfi.i ci3^CLi.2a»cD

• cbi^oxaAACpo cDiix. ooa coa cdicdoj ocd coa • f^^a&AAiX
f^JL-^Lsb Ar^ .cni^n ODiis. oni-sn oqa^cdq^ oolI-M oqaIlm

i-a iUf^ f^OQ^K'.*! ^SOftCD i.^^f^ -^.^r^ Oll^Q K'^CO^^OaCP.!

Axais. €p^fia.2aaCD.i f^i&CJL \\pn r^Lac^ Anno .rdevAr^
iJU^l ocp f^nyi3 •rdOKp iabr< •ao^ r^cpior^ la K^^cpo^

KV^CDO r^i^^ AnTi3 >10f^ ^CD rCbcD Aisk^f^ »€OlOf^a

• r^JLlf^ ftbcpo ooD t^ctAk^ .^K" ocp r^colf^ iai .Klaur^

r^ r^J^r<t.l r^Lyu»»f< f^-i-sJLaoAo • rC^^OJ-SOftcn oiaAf^"
>f<^n ^cD >CDiOf^.i cQAif^la f^.icDCo ,nini> .ft^\nfiAuL5o

•CQ9 j»ia Jl^ 41*1:^ jiiiksoa KtocD iaQ9 %Sk .kSoi ^ t^Ao
OcD cDruaolii .r^^osa ■\inn\ ,nin\.i tcoAVMa rdLij^ •:^lo

OCD.1 AtKLl oil flLSQCLO.1 .f^OCO VSQC^S OCD KbAft" VSS

^snl K'ocD iJdbrt^ .aoii f<&as|lo .col |2^ KVd »X 7i\t*ii3
-^ ^ ^ f* »oau*v-MO .KlJLla >i.VD caJL oco t^Kb k^icdoo

•VS-Q CDV-\Ol ^iAc90 .KbCD i2«ijSn^f^O f^OOD jA.i^f<b

fO^O .oA xiQft.»o oA JU».*|.s«0 «rA 7i%^:i& .KbcD iiooa
Ak'Aub.so 3^ ,nintf ^a ocp , cdM\*w crA ^■ii^'th^ t^xJ*
JSQ ^liiottiiaa f<lXo rtbcD iicoa f<lX .r^oco JU»a f<lX

rtbAr^ iai CD^3oii^ rtllxJl «;^| r^ • r^i^fluiK' vy f^ cna
^ Ai\n ^^^'i '^ ^iii^iu »\go r^l^i^o Kbco s-^^ea

.mr^\ ^icmo ooA oocd ^aoiq^q kWxA K^oco jAc9

fftbos u%Ti.i K^oco r< \n «..OMO •OflAcri.sal $Q»aS^rff Kbqs
,ni\*an rdciaD . ^.^go^ i \ n,i Klau* i^iv. i^oqa rd*iir^ ;

t^3ooQ9 ,iiio. A;k.:i K^isQf^Lao

Khcai.1 t^300Q9 ^^^ >sA ^i\n^ t^cp .■^a^*l<

rdJLu:! cDlJsaM thecal f<inai\:t .ACDO^t^^ vi ^.ao thur^
f^Sua.! Khcoi oil oooo ^A^A3 t^i^ot^ t^ocp

•aIm cqL.i «<ju> ^^^ f^^r<b .cpid^pQ 0000 ^^t^ioQ ocp
• f<yo.i rtbail »00O3CX4jAa Oqp9 ooii2|^ t^ii^ • r<r^a2i;Q9
f^r<lj!^Q9 ^ •K'ooo K'^K' 3^ iiocp f^iiM cqX f^jLa.1.1 t^ioio
^aaoi.i x»^^f^ %af^ .iM f^A J^t^ .ooiiy^^ coco ^axaaj*.!

KSa^ oil f^ilO^CDC9 J&t^ K'OCD KtUL OqS • OCD tt.^_ f^At^

•f<l3i Klalo t^ia^ rdacp rdUa Kli^K' ^oA^ .K'aiXf^
rdacp A;k. >,\ ATi A\*w t^.v» 3^ -^cpi f^^osn AnnoNo
1**-**^* r^Lit^ f^Lit^ .ciA i^t^ :i^ kIIij:! >9.*mi oiX paa

J^ ^nn^> >ianl >*co.i

K'ii^ioii .^c^o .kLul iitiuv coxsn .ii^^o t^sat^n >\o^

f<iM\ Imuo .^f^ v^^o ^rtf tiiit^o ^Kf Aji» . f^^uLoi^

•COCO ^i«»iOQ f^bolf^ 19.1 OU^SI f^l V\^ • ilOCD t^f<U\^.l

f^i.\r<ll« ftbq90 .ft^^OnlXo f^*iMf<!l ,m\o f^ikC.11 po
^ .^.osicpiia 1^.1 ^.^t^ 3Xr<oi • r^iioxaa*co3 r^iusi iJLaX

39^ •f^^O.fiO Alno\ ^a^^OOl 00C09 ^.^J^ ^f^ .rdl&O.ll

f^tei^ f<J^.l f^ia \^f< .KlAi f^Lao.i f^^.lf^^ •icuLK'ii
^ t^l^f^ iai^3 ftf-MiSk oil f^

^O-aoJ:! ti^ a\ ^lO rfoAr^ Ausi rdU^cu
»» \a>it ^ cokaEftj^ oiX iiOcp r^^AibAO f^;ar^lak cbiifiio qa^^i
t ^Vy o .f^iiif^9 r<^ 1 t» f€LLii >9.io ooAiJu .x^iii^rtb
Ij^ f^^eAlusa:iO .f^Jal f^i\^i9 r^LsoAjti coa^ -<»^\^\

• K'ooo ^.111^ r<lij:i\ ft^\pn rdA.iaa5i a^o • K^AioXsa^cD r^ocp
t^:i^ vyrtb rdJdo^l f<ioo^9 t^iu:k.i^o K'l^pio r^hcsUMSs
oocp ^aA4^ iiinu 1^ .^^oi rcLnaLi r^aoA^ f^JuKL\.i
Giu#iOf^:93 •f^iiaiaaAcp:if^ooof^toi&r<^ia\^^.i ooo .ci.v^al
coAini^\*mn fdacD lAioiio .r^ooo lae&ioQ ft^^a&Aat.i t^^i
•ciaX ^v.ia#.i K^^oi^f^^ cpiA^ KhoD vy^al .01^02^ lAal

a a

1^30309 .nntt A;k.:i f^fidordJao jjiSk

lino • cD^oxaa«oo.i i^i&cuL A^^ f<Soi^ v^r^

ao

t^AiadOM ^ r^iiif^A ca«A4>.i .f<AaXM$ >^ t<OCR •X.Ai^iOQO

ftbcD f^A-ao r^ij9.i €oiivoo» .Aiooo cpAi^xatf^.!

KLLaV-9 r^lOal r^oCD 3in\ k1*9|cd vyKb >t^A\T.a I \Tn
f^ciAt^ .r^ll^CU A;k. oil r^Ocp A t\n.l f^iOMD f^ll\y «>ai«!^^3

f^cD r«l&U»:i r^oi •axJ.l r^llaia >f^aiai^iai3 f<A\^>AAl3
.KbcD v^:i r^o cna ^aab :i& Kbcp Ata\^«MO .r^9f^L!^3«X
cDii\2i^ •ciA KbcD A i\no cDiao Aoa4#i r^lAaoo rdouD ii^.

K'l^Klfil CA^f^ »i^A^.l KlatiLfk .f<^0.1 f^3 f^CD OoWsAl^

.<oAia\ i^nn ^..ociA KbcD xkI:^ n%T^.i rdaoi^o .i^i^a&ijt ^
f^ioi Aj&aolo f^i&*C9 Annn\ .f^l&o:!! ^ ocios ^*^r^iu9o.i

3in\ f^ij^OM .t^ocD «jL^Aoo ti\ A\y \nno\o osAioxaoACD
T<:?nA^ ^usA«»ij9 .coA r^ooo i\^i r^i^t^ r^co^ r<ocD
cD^cafiAiA=> f^SM^dQ vy r^ KbcD • i^^a\^ dA^r^.i r^^aa*iQ9.i

i^iiOioidA .fdLai kHooa ^on Jdbci r^oco f<AJLJS9JUsn
•1^ KliL^ 1^1*^1 f<li^ oiA KbcD • r^Ai v»T.x..i rdiftlcuao
•oA iAu :i9^ Kli^A ooLftfilu r^ocn 19Q9 cnxSUo .oco f^&i^

v& >aOfi\* tiaa\ >i»099

•r^iuacolxa t^uu Ao^J aii^osq ^a^^^ •i^aaaitf tCPO'i&OJL
:u^ QUdol^ lo^t^ .K!yJ^ >i^ i»^&iioQ ^rdft f<.ao:i pbLi

^ciA f<lco .f^M.i ^f<oi ^^ ^cp 0.ia»t^ rdX K'qp .f<Jt^

r^ia*ll ocp ^^t^ r^CD ii^T itlA Ot^ . Oop Or^ Kllco r<ll«9

•t^^^.l >i^ pQ^ ,iintj\ k!mV^ 10^.1 .Klioiir^ o^ f<OCP
r<l4&^Aai3 •t^oai 9xut^:i ociA i^iCLi-a f<ii2kO:i aiX ocp •soia

TBI 9XU9I Klicp .:inrCx i^ Or^ nsKli ot^ %ar^ »\i\t. cAr^
r^i^m cii*^t^.i \\^ «<l\r^ ,f<^ii.i ^ cpi&Ax. Khca
•>i\x.r^i Kl^Kb f^.i ftisk*!^ jioiuL^n oob •t^^ojia.udo
.*u» TAAf^.! 000.10 .ooca o.iiur^rdA*i i^^Aii At^ ^n t^JUsa^
kSoA cDi^o orA .m^ oAr^o .AciAo f<^ica 000 r^cuLO ocp
• oocp ^:UA* »..ooriA.ir^^ ^^o «^cii*^M .^^^o^r^^ .iaoii:i
f^ .Aiocp .laoii f^A .T»» ooA oiX Af^n ciA taoi oAt^
r^ioA ^^\\i.i •K'ocp f^^iu iiocp oiLi oAo t^ocp Ua
cpi^o 0.vur^ ^.1 KL\.i .ciA ^KL^ :i& iiocp ^^omi in^a
KUut^.1 rdL^ox. r^i&OJL ocp :u» ^.i^p .ciA .in&o Kl?^ 1^1019
r^.lcpQ9 ftfli'Ty .^r^ ocp r^CULl \\^ .Vut^ rtlA*io ..u^K^
vAA& f<f^Ao .vO^-i ocp ^1 »vvi2iOJL Ocp ^1 .r<2ajM#i

r<.icDQ9 .nntt JU^ t^i^or^LM oSk

•

,^oil ^013.1 ^A»f^o ^ooLa^ ^cpo .KlSAMi f^«l ^^^oA^^doao

oca CDTA*! tf^MiT^ini ^.lOftlb .^i^^i oicoio rdlftfikOf^Ai
*• ^03 r^:ia)Q».l ^^j>orii\\j.i t^Aj^Q . »cp0^r^ f<ailr<o rtbolr^.!

tJ9 r^rioio .COS ^ocp iiidA.1 >1 jonTi *. ^Jl&i^i cioqd

•:• Al^*^^l oia ^^orV^ >ca0.iaVQ9 ia.io

U.1 KhOO aiXf^JL.1 •* KLXA&.0 ^IQft^.l ^3 f^At^<

f^Li.vu3 t^iiasxi3 Oft*Qa.&Sif^ »cpaLk» Kbcp •am* ,,niiM\

•:•

tisol >i*C9.i .r^^oo^ ,nint» A:^.i r^iSQuliso •soil

oil J&f^.i .t^ioi po t^ia K'^to^ %ks\ r^.icac» ,:

A4»

Ml ff<to f^Li^i lAM .r^b^'cJl >^ r^H&OJL.i t^^sJi^ lo«»r^

w^iOtfa t^r^ .cnacut rdiiu^ col a&cd ^o t<uu cpioio
Kljitj It %T^ luit^ KlA .coaoQ^ f^in 1 n r^3caQftA.i oob

CO& r^lixjauLSa .auaLAKi i^Aioucpcd

.- KbAf^A Khoo •SCO* IE-1I& KijcaOX. .!& .fOGO

•> .r^ioi:! i^Li^aA coi^ Kbco .acii* wi.^nx. AV^<
r^iusoii^ 01.S1 r^dcp 9AA.1 fif ^<\» ^.1 KbcD tooo^r^

f^iiiil^ ftl&rda r^xSBOCu vJmdq9 f<Joo : CftiAA y^^ Kbco

pQ f^U^O.11 AAo OO^ *^^?\ ^

^A:k..lOM .OOCD ^Vm.I A&O coco |^i\Sflf >1 JL& .fCbOl ^f^

tii^»..ocQL.i f<!A^3aIsn&ocaa tOcb ^s>iifkAooo .ftlij.ii coco
i^&ioiiiAa ^009 iii&k:i KUur^ f^ftl&Of<ii f<Arf •:• •:• ».^oaii*:i
^laiiko »A \\nAif^ , rt^ mT*TH*i ^.iOt<fo .•fcnat^.i t^AiXAa

•ac{i*.io oCDcHajj t^^cibco r^a2Az..io Klio^^ •* ^no ^ ^ocp

K'Aux. ^iaiik.io .cnAloA.! f<^.*uu.i r^icoa 003 J^r^ ^.^^cnX

J&r^o OOCD n\ \no .r^^.!^ r<l*2^o.ll oooo o.ia^ ».^7

'icx&l .coa f^Lit^ «aj9i r^^co i^ioi >1 Khcp^ .^ocd

•€of\ \ji coco »<pA Taifcpf^ OOCP cuouKb • rc^3-4# r^ii2k03
ocba COS) tGoUdi&fia:! o^rda • Xu i^lttua *^ ***^ oocp o^kAoo
f^^CD t^^o.1 ^ f<^r^ fdl£ao f^ .^.^ooX vaorcb .KtOAA
OOCD 19^0 • r<QBAa oocp a»^Kb .cba >1 ^^.oiut^ ^^aoSA.!
. r^iQ^ iiocp *^iO\^t^ .i&O . topaa^ Aa ^ «^r^ qsq^o
ooao •t.^POA Ai^iSi ail oauB .^f^lSiATi* oaxA^ Kbcp W^o^o

OOCP n^\o •auK.&i ^ocp 3kfla^ mraiA^ j»^iSi.i i^iwkjes
^ tCPOaO^r^ oocp Oi\o .r^iiSka.i rdllaua KLxio r^'ia^
k1lmX2po «f<n\^ pdliiiik tcpol^ oocp ^«sai 3^ .kSoi
iaiax.o .ooiaaft.! 1^0040 .ao oocp ftAAlJjtSoo .rdjaocoao

^ol tcporiAAO oocp OQflu&^o ,tt^.i^\ \ r^LuKb
• cna oocp ^aSAaQb.! ocb r^iaAa : f^ncb^ f< la^t o r^io\^
tOSCxL^ OOCP ^ubt^ 39^ .r^Ana aalK'iiua.i KlftiaAooa t^Adbia
^f^nintt 0Kii.ia»9 r^**!^ oocp ^ajjuwo .i^s^issoo K'iospim
nift^Tn\ OOCP G^^oAiz.!^ .rvlftJUto t^^o^po Ai<eb .^kSaoaO
: ooiaaft^ r<li.*u^ »*^ ocoa .f<u!^Q9i& f<uf<yk^ cpi^ iauaaolo

t^^oijfia&9 r^^u» t^9«> .ccA oocp ^lAa.! i^Ll^^ka At^o
Aa ^ ^.1 f^j^snn .KUia Asi^ fdcL^ Ajk. iiocp Ktoeui^

•^^ i^LiaLSttLsa .iint»i f^iio:icDQ9

iA^3 K'^asxi ociaX ^si t^Lif^ .i^t^ .intf •:• t/y^\ ndnS^r^
f^oeo Aia3 w^ in^\cp Khop >iJF- -f^-i^as i^ poo •:• ^t^

• coxsn ^..oii^^MX. J^f<9 VMf< •* KbAit^ id^^si r^Lico ,*niif
iuA»ii ^ >cpali* ^.^oidikiasi ocp ^:ii .t^ \vy\\ uao^ t-«»^o
f^vxu f<^CD r<^icpai i^vijlI r^o .fjf^acn r^Licp f<T^i

A&^.i ^mk .Khcp j»V9or^ f<jLAeon A \^ .Kbco ^91
r^lOla 3Af<JO >f^\<\\yO >9afta9l vyt^ m*wini\n r^iiai^
A%io .cd^osq:! f^AiojL fOi^jttisi .coMico iA^9 >cb •K'icuiii

.cn\-\jA iiocp r<2i^cpi f^ha^xsnn K^^oaLit^.i f<'fd\0Q90
^ iai^ f^o Wocp Of* r^:i oocd ^ai* ^.i
r^ocp f<a^ rtli^ A;^ .ciA oocd ^^i^imV t^AIj^O

r^Aik3 KlAsi^Sn Kl:^!^ ^290 fCP0l990 .jicisia

1 coBor^ .l^r^ la i^^nLcau^ iioop f<usB9 >cp ^^i^pian
r^ocp »4^ .l^O >m^\ ^OCD KlnSilo r^icu» ^Ocp rt^TinN
•l^o Kbop >a .ecu ooqp ^nacbn coa^ >cp r^ii^o^lL
r <vVrii .Khoi isaprtb ,m?wiv oocp (AA&A.i ^r^ Aao .r
f<^\ OOi ^^L^O .* r^Liai f^^\\ OOP vA*3.1

Kll3L2ttft2Q ,.i^i*U»l f<^0:iCPQ9

f<aat3 >CDaxa» ^ox. r^si .iarda Kbco r^:i!o oil coco ^ico

A^sib f<iaxD ciA i»f< •<U9319 f<ocp i^Ja^ r^i^oi^ ^Amn

•Aa^ ocp •aiiafio .^uico t^^i^^ ftbcp kl\ i^i^ .nnu
K'^iMK' J^f^ rdlt^ >nnm\Tl mx^ 3s»Of^.i ^n \^ Ocp

r^'icaMO tV\pi ^qLs3 vyi^ ,f< 1 %cp iur^ i»f<9 cpIai

f^Lif^ 1 VSi f^f^ •Au:ka:i r<neo A..^ Klif^ •acpiAioa^

iftU> ocp f^naH f^4f< j&rda .i^K" ,nno •:• •:• i^as^^ A^

.ocol ^f<9i t^\\ Sh\ tvi ■ ^ \hif^ .xsnt^ r<\<\ ^n\m
• f<l^.if<.i onuiaao^ ^.^ocol^ao / i^i^it i mi\\AT.:i oob

,n»*i.t» •> wfAVrw o,iaiM iJUf^ •-» .&f<o / i^i»*u»Ji

• •

4iLad«o .^^oil ^3\jtt f<\:i f^telftlA

v^ f^^f^ 4iLaJ9«a ••^jb^u 919^^ f%^\
^Oq9 .li»« v\^ olr^ .coo t\ ^r^ Ai»Trw.i r<iiaa ^

f^liauf^ .isbio^ fOaa\g9 -> hucteo t^.t^ f<xxw \\mi ocb

^ JL& ooi 0^.1 .t\ 000 ,;a^^:i \\^ .f^Liii^ :i.\^
KbqaO K"!.^ Aa|U9 ^9 p^cQ^KlA .i^JMia Ajk. A^^i^QOS

J^

39^ «f^3\^*i COS) ^30a pbiio .rdjkicD cos iui^ i&k.i cicp

• fCPOaiQ^o 0000 fCDOrdliio r^iojso^oo i^o'cp :in&o
Kbcp rdX^ t^oqjo .col ooop ^^jj&j^Lsa oiX oocp ^jaiQ9

>*coii.i : rdjLcp ^f^ ^t^ Cftft&2^iido .itiiaao^^ ciA isbr^
^CD f^xJi ^30 ,idbf^.nno •:• .i^ca coot 7030 rdjaoooa
isCD f^JLA^r^ \^^f^ Aizjj K^cp.1 f^JLOO :v^ iiQft*&2^iir^ KL\
^^Jsa oob ^^.ooras .i-90f^*i •'vA r^LiK' tin ■ ft\yAu50.i ^r^

t^

■iiT\ .1 r^lij^**is» •xMf^ f<in^ Vco •:• •:• ^^ooa ii«ik&x.f<!'.i

> f<aA9b vA

• f^L^^oD AiisQf^ v^o^ M^oi ^i\j^.i A;^. ,iMf^ f<jasn\c

All \yi »cp ftlAb^f< • K'ii^i^^^saL
A^^ /iiiapf^ ^cp vA ^Ji^^^Q KlA .isbr^ t^Lja»\cp

TiftlA.! >3^n coos ^f^ idik .o^l Kbqp iJSaaKb .r^vCDi^ ^tf»

♦ •:• .

«9i^2«^fV9 KlX J^f^o . «.£oiA iu^Mia.fV f^

f<JaM\53 •> f<A^ OMll^l ^f^ ^ Af^ . ^i k Ynn n fCxi^^ •!

•V •:•

v^kiuftSUnX

fi^ocD •^\a f<A:i <Di^9 f<(&i&09 ^oco 'hifi

^^..acOi\.\ ^i^pCsK^X f^4^0f< ^03 .idbt^

.^cD Aab. >jLAnSjB.^a i^'aco »ai vd*a ol .i3nt<

^f< .isbf^ f<iaao\gB •> f<Jt^ i^t^ ^iisiit< .i^r^ uni^

\axsh HLit< . f{lv*a ^a»9 IkaRua ^cq\ ^aSls \\n
^XSin Kile •* vOcp C0OW9 ^.Jii^a ^cd •* v^usL
hsAo f^xLina i^btCLMJi ^^?w£.i .* vyiat< f^Lif< i^ckano
•t^ca\f<A f<JiJir^ f^asLk. OCD ^r^ .iant^ .ii^o •:• ^aL*i

f^Jco 09OI »cDO^f< f^f^ .idbK" ,^ini» •:• •> fOJbaba f<ai
f<JXf< iab^gdb:! iui^ iMK* iftSkx. .i^xuisa t^nak. r^^id^^

r<LAt^ i^^i ^3 >1 ^nf idbt^ fd^fut^ '.OOP iin\ a tcpoL^
019 -iJMf^ f^aaao\cD •:• •oaoL^e oaiao cpi&^ Ktea •* oil

iab»JM orA f^Lit^ ^^1^ f^a .V^^ ^..s^ .ubK" >ninf

tn vnnQ K^oco taoL4«iMa hIaUaq •* KlAtiJM t<ft t ^*> r^co

• aaf<^ p^icuaa
»A ^K* i\ ita^ rttea t<^ un\ ^aXqp •ianr^ inmo
^ocD AooaAa ^A«t^ ^ /^v^ao ^10^1 >\^ *.«,,^ca9

. fff \A\aa KlAtifta KlajBia tcpof^dnif< .isnt^ f^4QSo\cp

•-• •-•

Maa .oal ^idbt^ Kbos a^AoQ a&e .rc^aaua vyf< a^<^Q
o^'i^^ ^.^uiii^ K^ao'iita .isiiKbi Kbcp i^^Jbq . t^oAfttA

onaaBOS vyr^ • cb^ia oao opAioiLit^ >^ Aiaoia oA oocp

f^i^ •> f^iJ^a t^a^t^ r^ocD fOio^K' ^a KLaocu . r<lAlaa

,1il03 f^^Ci:|CPC9

••a^a-ikA oil OOCD ^i^f^:i ^A*r^ A:^ rdiln Khco AoomAii^o
cqL^ K'ijS^aa r^9 .* f<liJ.lA ^vm^i^o ^iit^ r<±SO A.^9

•ca^r<JC- ^3 olrdjcao . i n \ fV.i ^ocd j>»i*ti ^i f<3CD9i
f^L^ol,! Oft^ .fdL&icsA ffiir^ cpAiolf<i#39 ocp

•:• ^^o^iii^ ^i^^QaA*33 rc^ioAJSso r^^iM co^^r^
OOCD >CDCLA.^r<b >nf i\T. ^J3Q r^OSO^cD rtbcD aoi&O

^o voox. rdlft^r^.1 .oA i^ffo .f^JAep coXftlxia rtbcD tif.o
■ 11*10 ai\ i^abr^ .^^^rc^ ^^O .^^^rc^

f<Li.l-Da5i A:^ Aiin \ r^xso \ \y\ .idbrc^ ft^lAm \<d
vA .*uai^ KlA«i >:urt .vyiuBjaox.^ iuf< t-mosoo .r^LfJn^
oA^aV*.-, •«»^ a-awil 4an^ «L3^ Kilo .kS^V* e"

J*

rtlA .Skf^o •>9.*i:9Q ^..ojcp 1^.1 «^.aicb .^ t**i\^

.r

KUsJMxsn ,ninti< ft^^o^oi^

91 ■''"^"^ f<^f<3 *• oil KbcD iapt^o t^in^\pA f<oai
ftbcp iMt^O .f^^oai col ^ocp i<4:k93 rdftf< /KVoJiii

f<liai.i .T<om %spf^ KU&ooo .^Vgo >cDaL^ Kbcp i»i»iif^

tOloLk. «^.00«a3 M\ f<A *«9AW f^LLACP.1 ■\\*ano .f^Lllsi
ft^^odb fCpoLk. 30A&nfti .acpiii^nf:! r^ t&itb .KlSAjtH
iVj^9 >i ocp Ml f<Ar< • KlA^ ^ tCDoL^ :un&9 itLau^t^
tCDOiI^o t<TiAnio¥. »..a\^ ^f^i#^3 vynf / m^\ r^Qi

oL^ ^jSAaaq qoos ^AXOfl^ f^KU\^ 3-^Q •> ^i^soX
oocp ii^n^ foLKli ^u»^f<h ^^r^3 AinAib. ^rdz*a9l • ciA

V V • • • • •

oocp ^idbf^S .ao^ ftbcD ^rtb •f<lij.l9 K'iJ^ K1I9 vA
f^^3«^tM ^A^^ocp rd&cp .f^oos vyAui f^Lij.i3 f^iJ^:i .lo)

•> •"

icp J&rtb .rdij^ iusi9 f^l^i^ A;^. OOQd ^jSAaa 39^ : a

f< iT^wiw .niioi r^^O9C0Q»

»CD f^i»i\?i A2^ .MJB^asn i^ couao .Wfki:to -Aif^^ f^:a^f^
■ niio r^oco Tii^ao <• •:• >EUir^9 tC003ij ^^oc^ L^ A..^ r^9CD

f^cn fObin f<li«r^ /Kla»Q9 r^^A^r^^ ^oX .r^iui^ cni
|90.i .iiiiM f<if^ f<if<3 .f^cp iMf^o .* rdiosa\co:i i^^oaA^^

A .ikaQiuLr^ *. »:i*fO ^iir^.i v^f< vvuf i^lAs ccp ^.^^
»oa90 .^ocn v^^r^ KLft^itlX Ai ^oSko .vA KLir^ isbf^:!
•tJWL. AjJLsno >3*f^ iuiif^ f^cDO fdJcp r<LLava ^A^

jakftsbo »rc^it aiM Auaa ^odb r^ieacu ocd AAao .^Ei^iM
^.^JdQ pd^Lsb 09A& f^lA ^^caA:^3 \\n .f< io^\cd ^..^onX

liiossf^ \\n Kbc0 f^ fdJr^ • rdia^f^^ .niiiit cnl isaf^

*. f<3a9Q\rD >:ia t^A^ii.! »i iur^ oeiA^iea i^A^ ocd ^J^

f<iaLsox,sn innti.1 r^iiciaoo^

r^A pd^Aai^ f<i.TaaSk Aaaol ^n^o .vyoi A&a ^i^oa^
^f<^no >,7init» f^ocp i:h^C09 ^*Lr^ Ad^ fdA\» cftiAail r^ooi

*. oocD r\v*nT.:t \\n .oooa ^imm^TSw f<l\.i ^JUi^ •* f^cp

f^cD lAa^o f^oo ji»isar^ t^JLSkcn f<JUr^9 *ft^ ia^\gp
f<15^C0.i r^iiosaa «..aj*aai.i ^«Quft!)t^Ac80 r^3 ^*Lf^ i^^iMi^s

f<acD 1.1X. :ia^o .iuf^oa^ ^^ •^rC' f^oco y^iTi3 r<i\*inVgii:t
i^lIo oa*i.T«»3 r^i^r^ m\^no : CD^uiAa toiAaLa rdJOM^co

f^^i^o ai.»r^ f^ii.&j3 ^..asr^ CLA^aoif^o oocp AfkiNo

K':icD .-^'*^r r^ocD •\^x. n^o .f^im^r^ Auaa •...oif^ oxaj^o

[ A^ ]

CftAcu.l r^iia^^i!^Q»f^±i •* cos r^ocn ^^L^r^ f<iax. ea^iur^n

. f^ljJbb o»Ait\\noa r^oi in\ i •' i^ljM^a ben r^^A&o^l l^
.* 1^140040 r^hiLS>3 oocD ^..ooorai:! • f^\\Hb oaiaA ocp :iaAO
^•%o f^iacLaXo r^^sQoaa .tbco ^^ 1^09 A&a r^iioisLo
^,^0409 •rc'f^A^g* OOC0 ^^i^tao n&o .oooo ^.o^ii^ q»o%

^Aw9 r^Ao *• ^U»r^ KllA^Q^H^^ ^.^OD^oir^hiLa 0009 ^iiLo
^jii3liea3 tt^oicD 0009 r^r^i\g9.i A\pa .r^A^o.!! ^ ooo3
rt'ooa toao^K's f<li*r^^9 iiiiM .ooqa ^*&313 ^..^icb po oooa
f^oeo Attl^o : r^J&soxsn Kbqa nn\ o .* r^^ia ncto^^ ^
r^oqa r^ioo : Kbos ^soaLsno • iui^oa^ r^ioaa:! r^^^a^A

• rt'f^Sk^gaX qsAiJbosi f^OB Ajlmoqo r^oqa •aa\sbo /r^iv^
••^fi09iiaiaa»09:i rt'lvaooqa^.^ttOAaia:! • ^..ooA Kbqa loaisno

• «^^onX r^qa iial&soo .i^l&o*!! ^2n OOqa »,..oi4^.ui r^.io
OO09 ^-jAa-a-sao tqaai Sh n 0009 ^Aaj^AipSQ r^r^L4\Q» 9^0
«^.oiSiaji r^.i %ooo9 ^i^oai :i& .*^r<Laxa4^ >Q30aQ\Ai2^
f<l*'iz. OOQ3 n\*n», 3&0 .cna ooqg ^i^in.! KlsiOfaa 0009
f^ii<xa^9 ob^JiSi^ OOCD ^iOif^ «^^icp9 ^A*r^ •* f^Aiu.Tao9
iur^3 KliaM\€D QaAiQ»cJA togo^noKb oooa oi^ .15^:103
rdJL*t^ ,ninM.i .col ^ijaor^o ••joaiort'.i rC^v^A r^ooa
y^T^O vviAJ^ •rt'^iA f<tp^^ f^lixMxso >q90^r^.i

»c0iOf^ ft^fknn^i%f^ r^AM^ia^ f^^oacQQ»

• fCPior^la ft^fknnmi^f^ r^9CD9 tt^^\¥n\ ^ KSianoviaX col
Asko f^!aoocpi:i Q»fla*i&io .r^^aocpi^ tt^fkonmi^f^ ogouiai

coaXoQtfS f^lASa:u».l r^^aflua .tCPOiAit KtiLiiiL
Ia^ J^xsn rd^ 1^3 .fff^if^ iu99 f^ii. ^i2i^r^la

L

•^SaOA ^^i\yiV.l ^JUf^ A..^ ViL!^^ ^ r^ooa :ua9a f<A^99

cckp >cpOf^w.a f^LiJ3 f<oc0 ^nSio .jAx A^ Kitoio f< i\t.
.fC'iiU.iJdQS f^i^anr^ r^lai cxif^L\^c»o •f^4*9 dual r^t^d*\59

VSfBr^o .f^cDOv Aftaix^s cpisut .rdft^:!! f^i«90SQ cnl oocp
^3 f^9-iJL ^SQ •«.,.^iiQAf< >^r^ r<A^9l •^..OcnX f<oa3
•oA OOC0 ^isaKb • rdjf^ <a*4ii ta90ia«»9a AAaix»:i f^loia»o
f<JU9c^ •rt'iiaai^ f<ift]bo i^SQf^a %vyaa A ocd

ftbcD >o , ♦m*n^ f<cc0 ii*f^ rCaoik. oA^o ocp •* r^ii^^

f^if^ f<bai ^Mao .

f<li«Q»<A : f<[|ff^ Kbc0 >Mif<i ftf^Mu i^ ^o .r^Aui^c
pQ oal f^coi il^ULf^ v^cp iT^ \rt\ *wftOaia r^iAirt'a i^ila

fdxsaQ»ia ^ fdJcp -^ f^aanafi rd^Jna f^iiBia f^tocbtti
i^iaMA A^aixA f^ooi c09aA*ki ocp *.»aiiOf^ n^nnomi^f^

I

i^^iXiLo f^i^ V90 ' rdaiQtf [vyl^ ^^rC" i^ll :i:k. ;f^oAf%Ll

^l\ji rdaiovo f<.i^ ijk. 9001^0 .A iuf^ Anlsso f^cp:!

fCPOAi^f^ . f^ooi ^iiiC9r^ f^o . f^^SQ^ial 0049 tcpo^Kb
«,^i^9 • f^LU3 ocD ftbcp 3A&0 • f^4«.i Aua ^ ial oooi
•* r^^a>.%aw3 r^iaeoa Klaioio i^iabio f^iKit tfipoao^a 009

-> f^-ASnoyi:^ r<i\\nt3 f^iftioi^r^s r^

10 •

\\^pW3 >|^i3i?ft tt^o^i^.! cb^oSfdAa ^3 ^ .^onX ^ii^^3
i€U»a4 Kbooao ,r^.ft^C93 i^uJ^o^i ^^^mirm f^\ ti ^cd

L

•!!^^ •mof<i f<%Ap^iaf<.t<AJw^io:i rflko^m^

*^ f^c«a9 ••oiCLaAl ^..Oi^p^^ f<iLflkaL9 .r<A .l^Si^A
•:• f^cu^ cpicpoi fduu.9 jiaJLan Kll^ •* t^oAr^ ocp r^s^a^Ji
049.^ .iua^i fd^a&f< ^M> ^:p^fV:!i i^Lm .isar^ rduri
.Kfaolftli Auiav fi^i^ 1^1*1^ f<^aA]bQl WL. i^Af^^a^
^A^^aiMa :f<cnXfC'9 •^^o^QiiAAjsa i^iaoa^ AftavtA ^^Mljka

f^^f^ TbkId f^cD «r^^Lab vd opca^^ tt^i\\nt >:ia fdAf<

•> f^JkosM fObia ^Qft-M ^f^ Ann *w i^oi

:^*3*i5n j&Uf^rd^ 9& :rdA\ab JLk. ^*3*^9 fA^f< «^r^ .iskf^
r^L&Sfin f<oAf^ AkJi ^K • ^f^ isni^ vyr^ ^aau* f<iiQaii

/f^oabs Klauia tbqbaI .aAiao •*f^;j9a\20^ ^ oco juu\

»CDlCr^.l r^ ^Onmiftf^ r^a,aacpia,1 r^^c^cpoo <mQ0

•%^f< rddl.T <• •:• f<L»aia cnl t*:i-\S» rdAx. r^H^:^.! oaiA
>i <wiT*xA CfA ^:iX2^ OOcd3 «^air^ l^^isAr^ rdxAUaX •^o
•> f <^niT^\ «iA ^9^^ CiCiqp.l .^.^r^ ^ilSir^ COM rdiiiki
Cdblf^ OUC9 .* KlJliL

f^lij3 •:* •> cD^ocfAr^:! Kii^oi >:k. tcodaKtAo col" ^.i^cd.i

•* fCpCLaAi ^oi f^ldkXM .sia i^lAt .r^i^Tt f^ODOi aeon 609

^ Kd:i .vviAwLaL.! >:i:sv J&Sui >Ein^« tM.*ui isnr^il i^
f^LicD kScdCusi din&&.i JL^ : ^>Ar rdif^ r^vtsn f^Aicbol kIjF

rdx-Mx.^- KlicD ^ oricDOisi T^u-sn:! KLsdoW r^icoaa ocd
*• nfricn J&SLm i^^ diiLsiiAcdf .oA ^r^ inr^O iut^ .l^cp.l

CD^cpoa 1.11^90 f< irn .TAlr^ r<xad09i;ST •> ca..d ^ir\iiA r

cuiftf^ cr^ •* ^.^onX f<.>^ it^T^n oidb .ciA ^^aLsa ^A*r^9

•:• r^^fiAsb •^oA 1^9^093 KfaolitlA :ioX^o •f<jJb9A

:uL.i 7B.TSa9 icx&^ir^i A ^XSflr^ KlL^r^ .idbf^

yK^o pQ «&r^ ift^ Kte • oA Aiacicp ti&as^ f^iiOL^Q^iAa

3 A^ . f^fL«^OQ»ia 3^ia .idbr^ r^lij^ -:• •:• ^ocp
.a ^f^ .^r^ a&aa^ :iiJS!8r^o ir^^^A^ f<i:iaa&

ko /fdA\»9 f<J9Aa& r^Q»ii kA .col

^cpiOf^ ftfACLoQcu&rt' f<^OQ»ia:i r^ii03cnttt OQ»

• f^lxJuSs*! tt^i % 1 fdJr^ iin\,3 goJl^ .idbr^

A!^ «&r^ rdAr^ \ .icuula ^44jl*ajl3 ^f^ W^^ i^Ocd r^

vJL.! ocp vy:uf^a *• AAsixA tca*ii:uai^ ceo hat^ ^.101^.1

\\pWO .cpilOMl oA Kllr^«:kaii

f^cp •^^Q^f^ /f^LaJLin.! f<i:iAaA i^cp niT^

ao.\Q9^ ftlX^ •Vapf^.i rdaoAf^i cpAtLaoA i^f^ .AftaiJL
».ia»iAa f<ir^ Kbcp fttAo .t<Tliin3 r^iiaaii.lO r^LsoV^

.qfiiiT^n.1 cD^fla*.ican3 .i4aix.9 co^aao iioMrf^ t^ir^ jAuao

M 1*^ v0^9 vynl^T. ^iTin oocp f^lA.l /^^rusnXii

cpAi^nf • r^oalf^ KbcD .^9^ 1^3 Aasiijl .idbt^ Kljano^ia

•> K^CD 3A^n^3 f<Qalr^ ^.sn Ji ^bm •rt'oAf^iA lOfi^fV^

CCcp ^9\593 •r^f^A^jtf r^cnlKla ^^ft^ r^ooo / r<^> iT *»n.i

f^..a-ia2. ^i\^T.3 f<ln4«»ia /kIi-mcu vyk ^ui.i f<A**ij9

CEM9 tcpior^9 f^.^Anftii^kf^ f^Uaooriss f^^9«^

:^a .^tfuao vdisao^ia >:w3 zoom ^asLps fdiuf^

eo9 ^i u%Y m f^o .* f^Lju^cp qacp ^ • i m ^AsJt^ m^^f^

ecnL aoo» oV^o .ffftcu3-M» f^vicL oocp oift • f<di€UB.^f<»

Ai^KaX f^Lft:aMrifi» f^^^co ^ftos i^Jkls. i^cp a^fta -^ fidJ«flB»

p^iiTrrriMr ^mA i^Saoi jbIqv SiImi .f^iiUxMo ^Mi^M
i^. ^sao. •acMD airaVAAN^ A«iiiu >ftji ^JLi^ osAiol aoQn

JLl-o <? r^i*fluV Aeup ^ »fli<Uikftnrta f<}!^X r^m nmAO

■li^nwrftlafitf iftk f^o f^4iai AuumLs f<d:if< f<L»f^ «niiMf^
•> ^xfloei. f^ocp iftM. f^ lyi^Ti. f^siOMO •*

tcnicr^a f<^anmiftf^ fg^ocyja^ K^iio^coQ^ 900

^:g^ 1^1 ■\\^ r^9 •* KlAflkOaib vyf^ r^liuia ^oaiao Anni

.1-* vUhoai \ ■ ^^ •> r^ii^:k..t Klii^.i.» f^i^^ntax^
•1 K'icuLa Goac •r^.icD.i oD^J^i^ ^Oai^^i ii.ii f^A^*r^
.-r^Aiuxaa^ f^vA ^.^Jr^ r^Ooo ixx. *.^cd r^lij.! t^oco

• rt'ii.Tixl 0009 ^..oiujhi^ *. ^>.ocn*in \ ^ n 1 ^Of^ »-i-s ^.sno
oalc^o oocD »Q90ia.l0 .r^il.!^ ^3n rdjJSnQtfial ^.^OaooAO
fdiA2i^Q9*ia^ co^a^ 0001 09X090 .r^ijns col*3 ^i\ymn>.iX
ra*w^ ^-l^iu^o ^Xa* •&r^3 •OOQ9 ^iabf^ 9-S^ .r^f^A^Q^
f^^^olo^ •* co^a^ 003 ^1i^\t. ^u» j&rt'.i \\y% . v^isoo^ias

• couao;^ r^oo9 Alsa^ >.tso Aaso .AAsixA f^co o3.tsq1A.i
*.oA KbQ9 CB.4.ft2^iir^o .oULSo Kbos AaA9 793.20 Aoskao
0009 oLk.0 .onjao f^oo >\*?it.3 >B3iM .SklM r^ooi iu^oo
f<lAanQ»ia.i ^r^ij^X oA 0009 oisdf^o • f^'Auft.uso.i f<i»ix.
ftfjL*3 itiA^a:! f<l^iii A-^ ^ft^ r^oi *• vy&icxai iixn^^

f^Vix* oA ooqa oiMrt's ^03 .* rdlll^ f^oo3 1^*71X1 .*i&o

fCPioK^ f^ftnnnrn^kf^ KljaBCpja:! r^Aio3CDC9

f^A^cu f^cp ^f^ olr^o r^^f<3 .soiia :Mdi^ci f^iif^ cm

o*o* •o*o* •O'O* •o*o* •O'O. •0*0

3 f^L&aAQftA&f^rdA.2aQD ^.1 r^iio.icnQD .soil

• •

Q9oi»iaa:ici c^o^^aoAS i^i^^oou .icoia o^cuuO^

OCD f^cn ^sAiM 3& : i^iaoQA A^aixA K^iir^s f<li«9 Qai*Q9al
t^<u*i.x. tcpcuaosA 0009 oi^ '.ooLs ^i\<^nii *i r^Li^.i
la Aj^ •. vyiioai 79:10 ^u^3CLd09 • oA ^idbr^o f^'ikift^^a^
A^aix. .v^ f^ocn jAop Oopn f<u^Q»i&.i f<liia.i.aQ rdA-sno^

.f^f^f^ .r^fi^iA^Q^ KbAftii :i€i^^ii3 vA MX f<\n .epl

•I V

.01090 ^.^lunjsoa aaa ^i^ f^*u^ f<UQBikr<i .oA ^ijaor^o
oai ^i2di<b ft^i \vn \r^ ^^.o^cd oocd cuLX&Airc' .r^^a^^si^
».^aoai& OOCD ojLXA^rcb «^a^n.aao rt^iu^m ^^^ooijbSQ'i^

^.^JCD ^^orxA ^isdrtto # i^u i \ ¥ i «.^ooaLu2nv\^ ^..^^
^^Q r^iSkf<A rfiaicQ.1 ^^.nywt. .1 ou»o afiA«.i •r^uofti^rc'
oqp QDOQ^O^ |90 f^buAx. QDolo&O >tt^\i\\j oqs r^:u^ &U9
>cp f<:i&ci3.i Klsoocni oa a:k.s* 3&0 ,f^iin\in>i r^Aiu.%JdQ
^^^oirC ni^\^ n&o

iiocn f^la*ioo .AamI rCAiu^Jdo^ f<S*.%sn oooo n\piio .r^lsii
po o^a OAS^ay .r^Jdoocoi »ia oocn ow» :i&o .OA&cnieol
oocn «,^^»Q»ia.io ^^.oooAiu^^soa oocd ^>^ Afti>i f^UQaSkrc"
kSjulAjl:! f^^«i\^ 0003 n^\^ 3&

>OCD »ix.O KlJ^OI 6009 CUUO •f<%\j

r

rt'Auft.'iJdQ coi^ iioCD Aiii^iir^o ir^r^ iiOOB iiiouo Kii^Ol
^^.0109 OOCD oisiio oA^cni .r^ialj^O f^.iocaft OU» 21^0 .>cb

OCp CDia ^1 ^m.l Tt\nT^*l ^UUf^ ^3OS0.1 f^nooa* OOCD

Af< oabAO ^.^oa*i*^fdsi f<ini »CDflAl2«3 Ocd .f<A»^ r^oArc';!

r^:jDiQ».i fda.io nnosna Kbcp ■\im*n>i,i »cnal\ja r^L*iu»^ci

ft^i\%nni oA tCDCUb^airtb r^iJ^i i^UkIso coco cuiuK"
tCDCUUix..! f^±oH\^ooci3 allsA.! f^sn^i^ »coaLk. o^o .rt^auas

• fdAii^l 1^100.20 »CDai^ oocD CLAiSOir^o .f<jJ^or^ ^.sn

0009 »a90f<gfia .oxsaoA :u^ rc'ioftso oA rctocp
f<i\\nni AiMib COS r^ooa^ddi :i& Ktx.1 »Qoa\AX.o

koCD AdaLOO OOAJJ^ ilOQ3 ilQoi&O €Diu» ^39 ^009

OOQD oLk.0 .r^hiu:us^n i^vi-z. oocd o^^cdio .cna Aajso^coo

• coiiaX^a JLaix. 1^009 isnrf.i ^A*f^ i^ilA ta9a^.ior^o
f^lii.! ^.^oA f^^oa :in&o .oi^nA osiu^ Mlao r^Li.ft^f<90
ii\axi:i K'AiakO.ia^ rc^'jjn^fvi n\ ^^.^snt^io oooa ^,ji^\v j,i

• rc'Aiasa.i r^ljcia >casa »Gp •^rc' An nil obcu»r^.l oi.s«A

Lso :u» sm A^o f^i^o^^caa ooos coOJkaAo

.€MU»r^3 m*in,iA iiooa rtluO^ 3^0 .ooa rtticp .i^&vxan
9&0 coL^ >Jb. ouM^ tCPoVpUftO .iiocp iu»i& ml*w onTM
Klz^r^o r^f^ oJi^QDi .f^Acuii^ol r<i^o ^m p oocd oLk.
oit^ OOCD aaoQ»o ^.^00*1^.1 r^^ii. ooco nni\g .t^aiui:^

^CD ft^\^mi*yi?fcOCD iui^ • rc'AvaoiiL.i r^-aaoaa Aol»f<9

cpci I ■ n i ^fi I fi ^3 t^ocD fCDoiuftK' .f^xsn€LA A^aijcA
oAoA ^o<D Aoiflk fCDOdboia.! ocb f^soocDi9 f^LAOacal^K'

A«iuu »*a*cp Aioatti3

•1
>icu Adu^ oal*a ^ocp rdwKi ^ocp f<JM*aO .tni^jii K^oiOf^

.nyi¥iio .OOCP ^sa:k. i<Sa«9 i^cp 9aim ^^^
f^bUJk. vyr^ f^KjLA9 f^iiM.«» ooX OOCP ObcoaO .r^H^r^

• tA ^^j^k^f< ^iQaJi9 KioaJLas ib^r^9 ocp i^lJr^ KLa*^

<H r^li^Uto .\i\n >1 OBCP .Jl is^ifin f^9 f^^
f<Mi3*^\ r^9cp v»o r^cp ^bao

\

»iioli2i^ >«ibU ocp f^L^i^ i]^9 vy^ioM •r^Aiaif<& ^ p

A JLb» OOCP o^eoiA^f^ .f^Aos^i^an

i« •

^AO >ocb i^^innrt r^^ tOcp ^oao ^a^o .KS^^s 009

J^ A^aix.^ f< \*TiTSfikocp

f€^HttU9 cdl f^9cp ^osni rdA^o .^^ou^hoi cpa\^ pfttao

filXo oA r^ocp A^^r^3 rdila i^ocp r^u* ^a^o • »cpo^f<b
KbcD »aocDr^ .v^Lsn^ii^ oA r^LiftJ .90^3 i^ocd jfc&auo

• Aiin 1 1 ill V^ Ocp vyaiix. • Aiin AuJSOcpKb 'r\^^\ ^qom
^oco ni^ f^jJfibs ftlQooaai ^ ial ^ocp i^^ cAr<o

AiaA.1 r^i-^c* wJLSQ •ft^a^f^ t*^:i vs*f^ .

vyliia^c» i<^f^ -W^Kb •iAgX. r^bAftd v\^ ^^^ui .f<aAA
soao • fdJL^cD f^az.:i r^ia^ vy i^ • i^i^cn v^ ^:M^r^o
f^:uk. »cpQi^ft£a.f^LAx. ^ r^o ^ocd ^Ji&io rdl*:i r^ocp
f<tocp Aiu.i 09«U^&f^ r^ocp >Q90 .Kbcp ^D^f€^0 .f^CU^I
• fdAo ^OCD ^ii&^r^ f^i\T. ^ .ao^O .^r^lA^^ »cpaL^

Kbilftla KlLSocu i^& 5^kCDO Ktelrif:! f^isAO^ >ft9a ^

mj^^ ia^O . J*a9 r€\o r^A-SOSA cpSails f^oAitil j*au.i

f^uia^ ii3% rdllo . i^lsojtt fCDoLk. «^^oo(aii:i m\ jiaaao «^
^1^3 ^MA • «.ocii*c»oaai Ao9f^3 A:^ •

Klaoo .r^Cflua^ f^Qftiaaa iQi^iu.i ^:iAflk tmi\v ^A^Ajb.9

J

3 K yinirwftocp

Qooo .fCDMO^t^ ^^^ooAaa r^Lu*:! rdAoioft^ t^cd oca cnaa

f^^ial i*^f^^i9 •K'^fiu^J^.i K'^uiu^ rt'ia^^^ ...^fiA^o

f<daAajb3 f^^oii^i^ »cp f^3CDO i-Mf^ Aasv-o o o o • f<aJisii3
iA^o f^coAf^ rtteo^tti Aoauua «.^o«m ^i^ i*^u»;i

f<iJ^or^9 vvoaoAAnf ^..oicD *^>^giirni iuiii:i •jA^cd •..oooa

iMf^ Aa9is. 000 f^cQS*f<i r^iamoA v^i^ f<4.do:i0 vyi^
KliJ^Of^a COS v^f^ .^09 «^4^^«Lsa rt'toai^ vu«:k.iA

Aaaix^i t<\pwi ^ifimoni

AftdiK. o o o f^^W JL^ «i203 Auoo r^3l9 fdao:!:^ .rdlflkcp

o • o ^aia ^xani^ f^l^c» AiiAao inriA*kft-i »qMLo^Q»0

ia*Aao .9^0019 ^9a&9 f<i&]babl f^,if^ .\^^t*i r^ .iapif^
^»9\5»9 vyr^ .iJSAf^ r^JUa o o o cpMLa:Li9 CMp f^3a^ KsXr^

f^9a:w^ ^»aoX i^i^ ^^^^<^ f^-ir^ •^-^ •is»f^ Aftaix.
t^A iuf^ .^ECUtta JLf^ r^\o 1Ki\5 r^:i .f^x^r^ t.ia:i acp

Alan rdJACD .xanf^ 1^1*9 000 «auai\ >iiu^oo .ocp oauaa

fill ^1^ .iaar^ Aaav. 000 f<v9f^9 K^klii^ JiaA ^icoxaKi

ocp i^Aa:^ •«.^air< r<»4a:^9 9Aa ^^^a^r^ lau f<Ao ^.^gcol

9\^«ii9 r^iiiaa f^i^cp v^
1^ V »jSA*Aa9 f^.iaa^ acp

f^Of^ fdA^ r^lQBAaaa .oa iu^oK's f<iiaxsn A^^if^

f^l3 9\m •warn hort M\asn i^tes f^iuJLM .iai^ Aftav^

?

OCD Oi

• iJLa3|S« ocp •aAia:! \\n .t^r^ ^caa fills ^is»f^

f^i*3 o o o Klxif^ 19 f^cD3 KbAr^ s*^ ili%i i*^ ^9
KlLi f<ii t\o r^Lif^ Ar^Lacsa Jui&cp ocp f<iiT\ .isnf^

i< KLl^i^ i-Mr^ r^A*3 • o • o ^isAf<i vy**^ saOMS

o o o r^Lif^ jjorian fil\.i iu:k^ t^oo:! f^iuS9

>1 jkif^ At^T*w iui^ %AAtpo .f^iusn p^wri i^^sa^ii^ v

• iuf^ A^^o vyikf^ ^vML^oo vd \i\n Kilo vyl\ji
^Wt^caoo .wL ■niTi» f^Ao t^ii ■ \ oua itl^co ^\nn>io

\\>iO .r^oA*!^ Aab» ^r^ ■•ki^yio f<i^9 Jiii^aajsoo voi^

^f^ .rtf^ijao p^ia ^-aAcd ^ia^o^s «^l4r^ **^^ .i-Mr^

nlsJbnl^i

Aftaii. o • o .v^ :i4^^s.f^ rdoxoo r^iaa f<uab .ao^s ocp
31m9 f^^ft!a.\s» r^ioai vA ^isAi^i 0<p iui^ .^l^v •iSf^

•».lf^ KlCUlM ^OCP 1<i2Ai»oll 093A^ 0<p f^;.M«»ol:i fd^Oi^^

col OAais..! f< yinirwftocp

vyaal'K'3 f<Mi*l09Q r^aio9 ^..ooiiAavaLa ^.^^ .isAr^ AiaiK.

vyoA*!^ ^iM 3-tf v:k.09.t ^w» vLc» %Jf^ ^.^^^v^ rCte

KtelftT JLb»3 v^9a\^ vOLSa r^r^ .i^^ r^A^ncu
vO^sQ f^f^ 1^1X20 f^o . f^ \Vyr\ Ar^ ^%s^^ vy^
•:• kSa^q.iB ^^*^u^Ls9 rdaoQsa ^..oou^ ^r^^r^C93
^Qcp r^Q Aa&cd ^^sq v^^ tt^ocoa join ^idbr^ AAsix.
aacoft:! rdjJbii.*! rdJL^^os. i^saaLa »:i*KU f^cu»o .JL^jidb

^09 f<3Ax. vyi^ cu^r^ •f^.2k!\sb ^cA.*i \^ilicu»isao f^aal*r^
JU>.1 M^T'^r^ i^lA^i^ •rt'^ix- ^cd ma vi^OOJ.! ttu» r^

A^aii.^ f^\pniSiiffkOcp 41

>^dial*«i&a fd-aoflua /f^lM^y^O rdAoiOJSk^ i<vni »X

JLb» ail .^coof^ .ao^ f^i.^9 toionix. ^iM vyu^
f^<&i:ki9^ ^iiua iaai^ r^Aj3 000 ^r^ rdaJi^ >.l.M

•OOO^aW QlOftJ&O f^Lj^lr^ A-X. »CPCLSI^Of^O fCDO^MK^

H^IO ••CDfl^tOa du4^ r^caojB oLk^f^o .^CDa^taa

< Aiaix. 000 Klia^cD oA osA^o .qbaio}^ 3^<iuo
filXo ^ia-sn r^oArC' paa^.^ ^JLr^ ^1 ^m%T^ fill
\snf< f^acp \\iwo . ^.^mi\AO^ ocp i^iAK'a ^A*f^ [^a2um]
r^O .r^jo* f^o K'^OSQ r^o n^L^09 r^o i^tca Kll.! .i^r^

Tsibr^ f<iij9 000 kWzso .\ ati ^j^aff f^<oaif^:i m nOt»
• cD^oikx. AuA»^ oaoftO^o r^lJuu.io KSsf^a r^i^cor^ aMA»f^
o • o tCDO^fif %^% »ocp »u»^f^9 r^aoruaL. i^Ljlacp nmv o

o . o ^101 coco ^3liLO K&ICUL.! ^OCD vvA^aM Kllf^ • t^cA^

O09 ^r^ .^f^ is«r^3 ^ma A ^f^»sA^ Kli •isAK' f<u:i
rdA^ A.X. .vyi-^^ f< n 10 T n f<cu»f^ .i^ijaoo r^opo

A \%/>jS^ostn hiMiiko ^\sn^n ^A«f^ .idbr^ A^aiK.
^^ ^,43 \?in f^A i-Mr^ 1^:^.1 o • o ^f^ •^La*.! ^f<

• f^3a:Lfii v^ f^f^ f^tauidb t^i^o .f^vs ^r^ i^Aabsi

• •

• :uiu^9 f^4*9 ocp .^Lm
AJlso^ k:\c»^ f^o .A^rio mS^f^x ^Oep .ooa ^r^ "prCM

r^bAf^ Ti^QBJUi r^aJi^ ^ i^xir^ .lAaix. •:• tSa^la

7i«.ao ^A ^ .ma ^301^9 i^^jkAiUQ vuiiS^ .%SMf< r^^a

.•*:uf^3 f^kB^MXSnn f<^sTL ooiaioi^ ocp r^cp .iaioK' JLav.
AuuAuLSM >9^«iak iA*Q»i^:i .>1 •acvi*9 r^co r^osiflk f<liu»

1 i^Ls r^Cft-A-AJs rdl^^o .•A.ao:w-a ^jaa »cooi.Aj^f<
coA on kO .fdA^ 3-f^ f^^\^i ¥n .kV n 10 .^f^d-^iJ^cD

r^cp isof^o »cDaao.uo »09aLL.r^o tt^in^Vjp :iAi^o
fdic^a '.r^isoOA •f^iAisii.i rdlftS^ 3A^o i^bAit^ j*a3 .ciA

•> •:• »cpa&Su» f^i^i^ >i»io f<iaftf^
^r^ i^Kb ^^iJbp huiih .ao^ rdJLM .iajbr^ AasijL

»» 40^ filXa a» iixawL^ f^^KiA;;^

^OAiki^ ^ iJLai& ocp
o!^ .i2^^o . rdld^ ^^ r<dii&9 fdAoa Afia .iMK"

i^SAiL ^cp .idbf^ AAsix. <• •> r<S*V.a f^^03 cna ^vfk r^a

P

iiu» if^ilUba&o HlX^9 Kif^a bopii^ii /v^aifr^a v^iA^f^

•• ^ ••

•:• •> •:•

f<apQLw OCD f^cna >t<rm\\. Kliosa f^A3fiSi .ijabr^ A^aiK.
f^i-\» ^9 \«^oaaL^ f^LikLaba ^a f<v\Sb .^aBa^ji 904«la
f^bcb naa »ii^ift f<A*ao i^ivm^ kL^qI^ ^r^a ^ >a«»a

oAi pdla .1^1^ rdaLa ttlUD ■\\*Tn .cna a*aOf^ f^o
a f^Ao jn^cU'A f^in^ rdol^ Kilo .i^'iikA^ f<lii<
^Ao rtAiiM ff<^c» ^BoS^ .idbf^ rdiia •:• f^itlsA i^ii^

f^ iJLaIL ^ao iifoJ r^^cb .vsoi^ Aaaix. •> ^f^:A«i4»

•^.^colflk ttfjua^ oLk^no oooBi ovi f^cD .\\pao .r^^'^aa
• »a iklf^ a-iiuKM r^osa i*^ ^o> ^^-S:^ ooia r^Awiaa
^u-a v^ ^Aftfi^ .^tif^ Taa^ ol a*ii^a nlua o«b yuiLa
Tia-tt r^floAf^a oMpfta Aula \\^ \^%!lm9 ^^.ocd^ioi^

CL^M ftdjiip rdjjAaao r<iSbio ^CdOaiCD ^^^ 411^0140
f^.*|CpQ.i Kbalftla lOdA^ rtd oA i^r^ ,»cpan\3i r^ioittus
^f^ isj|f<:i .ao^ Jl COM .i-Mf^ Aftaix. o • o ^.^omai ^ocd
f€jif< f^.io» f^K" .f^sil* ius>o r^AUtp rdi^^A^iLa i^cq^kT

hiir^ vAu»:i Kl&^rio vykcafiu* .acp f<Ji0r^ :i.Mr< Aaoix.
^•ICCQO «^<Suf^ t^^^^S^ r^lASOOK':! rd^Sff^ najklri ^..ocoa

>f<la ^r^ .vd*! v\lA*Kll vysnia •-» >f<la

^.^oir^ f^lM K'.lCD ■\\^.i K'iioaQ .1
f^.iOM ocp j&Kb K^jLAjE^n itlfiAaoa

032Ub.o ooocLAiCD.! KliL^o »cpQi^ft^ ^vfl^^o KSai:i
^r^ «aQM iA^s. iMf^ A^aic. o . o r^f<A\Q9 r^io]^ f^lAd^co
f<^O^o fd^aL.t rdls f^ai >cp ^ rO^^i^ f^.tcp i^iOka >1

tcpolrtlx. <p.t-*f<0 r^CD r^^ 3-&0 .coAiJLdQ r<uiL9 tOJB.i

r^a .tCDO^Kb oocp »cDOr^ijLO rdu3 Kboo .T^a .ai^rri
»CDOr<^^«l f<lSQ.*U» mi^ ca:^l.l Kbcp •dLOl.i rtbcD .uvt^ii

f^coiftf i^iir^ Aa91x. 0.0,0 vA r^r^f^ojiM ^<p^ ^.jji^Q^
•^<p rdiaox. Aua>^ ^ «..£»i^ na;^. f^ t^l^iK'o r^ASox..!

,9< .so^ r^:i .ftSMjjoX:! i^^iiLk. ».iKV v^'om kI^m

rdSQVft r^cn\r(f,i r^Lsoju ^r^

.fCDOikAAQ »CDfiUU^ ius> f^visA rt'ioi.t rdoika Kdiliu vsor^

vA ^xawL %sof^ \msvl •jAa.-u.i r^?^ r^o .r^.! dua
r<iai.i t<i\g\3 f^i\vn ^r^ ^^Ai r^:i vA AiiaoK'.t iJLSq

^acD vy^r^3 r<S.*i\^ f<JL^09 »ao.va iaaK'^^ ^coi

cuocD .ma ^.lOr^.! Kiju^zM .iaor^ Aftaix. ^ o • CDi\rdiQ9

J^ AdtaiK.9 f<\*mi

r<bcD «^^«BJSQ nUkO ocpcxa^ >cdojbio«mi >€oof^^

hi^f<M^BLA CPtCDflLl M^Xnr^ f^MlT^W .sIm .iSQl^ KbCP

• CDi^Qual coAeoojB •Akj&dk^^ iMi^ r^ll*i o • o f^Laur^ ^93
f^sioEJO f<^i»«9f^ Aua\ f^ocD Attus f^ocn 3aAo .i^Xjm

.f^riLM^\^ r^^Lsbo^ it^TOnv Aua Kbcoo .on^Qft^ r^cp
iua*ia f<l«9 f^cp >a .f^aaLa i^^^ AcAi^a ^9 i<*iiia

oocp f cpcu^rtb f^^^^9< ius> i\yi\ r^oco sn&a • ousn^ 009

vvriAiA KVnXf^ T^t.^>i ^f^ «ftAA!!^ii2« .taoxa ^acp

^aca ^ijLii >:iiSa aaan r^i*C9f^ dua »X rteos i^ fit Am

f^.ia.aQ .aa^ ^.^ooa ^i&£k3 f^i^i\da v^ r^ . »idaoa
o • o f^r<^ i&£k oia ^3ar<^3 n^uiT^w itlfiAaoa f<l Ai^ .r^nf
^.aa qposaAS X-^ r^ii^i^ a9.Vf^la tosar^^ idbr^ f<A«3

• V* •

• KlicD r^ii^ AcoMip f<\nsf^ ^iu^ f<xsn Xw .rVcolni^:!
r^Llf^ r^f^ ,^r^ Wa^^ f<%ocC9^ f^9 ^r^ V^ ^«*^

f<SO0 oca iur^ •^k.a* .^rt" jaSU ^.i ffej!^ .rdaJcabsi Kboflpb
f<^Q9f^ f^a f^r^ lf<M f^r^ Af^ f<JL&qp • vyi^ ^SMS^

r^'idkii^ f^^f^ M*Tii'Tn f^ rOcp \\niPO •OMa

r^i^hiA ^^^Ar^ i^u^O KteAitlA iJk^^O «»ip9Bi^ f<A
•vd*.l {AaAOi^ oA:^ >.ia ii^aOf^ K^coao .M^ai^a >1 ^f^

vo&i Ajk». Q9CU»o ^30 •9oip f^oAftdo .rd^Ml

• o i» • o

^.iOf^9 f^^j^AiUQ:! >cDO.ia\^ JLb» ^f^ >uAAeo i^tara

^K" ^f^ i:s»r^ rdi*3 o . o »X ^aSQ^^ r^lj\u A!i^ cqp ^a^f^3
ocp f<Jkf< Q9r^U» f^f^ f^r^ votfta l^k. Jklr^ O^Kte fill

^ciiAiir^ »acD .^SfiT.3 v^so.'ws vylHi^ ifl^^Kb .r^caXiST
f^cp »ocp ^.^mirm ^.Mi^i»^c» ^ iiT9ko ^^3^3 voa^o

o • o vy\\ r^f^ Q9ftU» f^3 r^3cb^ »\ «^OOoq1 f^caXr^ ^.^ico
•^^%o f<&iib ^Jdo iuf^ Am33 f^<ia\^ vyr^ i^nr^ .lAaix.
f<lif^«aL3* r^ V^f^K" • Jl^ Q9CU»^ fill i^iikii^ ^ ^1^
•iL^l^^K" >u:^i r^ Af< i^lJcp A \?n ^r^ idbr^ x^Lxsn
^ t^O^ ^^^ ^*^*^-'=* *^f< Tpbr^3 ^JLf^a •acpt^f^o
ocp f^oAf^ 0X3 >32aX t****\S^ *^*^ ^aLi^ ^a 3»iu^3 fdU3
rdJACD j#i2Qr^3 A:^ QB«t<C^ 3^^ idni^ f<i*3 o . o cau&s

3^<^r^o .^^.ocoa i-AA r<b03 .r^cnlf^ »CDoiD*3 f^ia*f^ .x-i^
o • o • o • r^li*33 f^3sa& ^^f^ oA oocp ^4ftAaX3 i^ics^ ^

3^ r<d3 rd2Q3:k. K'^oliS^o^iAbS ma ^01 rdli^CD ianr^
04C0 ^ iur^ 3^ioQ oiso ^o ^f^ ^3ica ^ ^3A

Vy^oiSAOdA oocp ^3.^390 "J^Xn ^Sf^ vA oocp ^lJ9b4^03

1

Aftaix..! r< \r\\ ^ifi^ocp cpo

f<sn vyft" .oia ^1^1113 ^.TM9 ^iidA r^ «^ai*3r^
vA ^vix. •..E^ •«» ^f^ .TiL.! ^.1^0 ooaa ^^rt" Aiidka^:!

^9 rtlisncu .^ocD .^^^-^ f^Hn j^xsJi ^ocp 9-\cd

AlL^ .ao^ rd5cpf^:i Or^ K'ii&Jl^ rdJSkitLAa A^^^f^.*i
^4M^3 ^.boA Klsi v^ ocp r^^^BLM . r^Li*i«»f^A K'Adaa^

MiiOt f^f^ ^-^^ .f^WW^ Kl&^ ^.^OOoX ^.l\g9:| «^^aiCD.l

xi^f^ fdJL^cD ij^Na^b f^ia^.i vyr^

o • o f^Jsneu vyix^ rd\Q9r^ kIi&cd .Ta^ia ^
v^f^ ta icu»^.i f^f^ jiLtsa f<lif< KlAjliKb

Am.1 itA ftll^r^ idbr^ Klii.1 o • o r<SiLAX2n t< S\^n i^^OMO

OCP

fttaCD AsLa^ftta .mi^u »aaio ocp r^jAia ^AJdoc^iasi cpiiol

ft^^CLM a-fl^ Kl^J^si f<r»n T oi coA n nm iO oocp n nil n
• o • o : edJb3a.aa r^^oi-ao i^i :^ *iO r^Lar^La rd^cp

iO oocD onu no *f<ftf ■ VoBja r^g in V rdacD f^iiX.
ft^^OiSO^ rt^cp y ■ ni^ oaA oocp ^v-«*o .cp^cu oocp

iuftOcp^o •^.xlLsa.M rdA a-^ $ nn \ ^ i\ \ nn nn r^ailrcT^

ft^AuLk. edJbCP ^JOLaA f<OCDf^ •K'^l-jJIC^ f<(>l A \. «JXA^

0*0x1 •^co OOCP o \ niT ju&o .f^aoiub. f^ailf<i JL^sa
iQcifikMO oal Ar^ .Kl&iao f<%a\^ f^Kl\Q9 rdxJA cpiia\
oA OOCP oiaof^ •f^(^3.M:i r<lxs.i i^a-ftO^o r^jaLki-so
^•Tsaa ^uuf^ ^iftifik ^u» .^f^o Ai%nn:i .A^aij^X ^^.^aalfk
o . o • coa ^aoft'a KijbAXSP fd^Asaa ^u» ^dosno .coa iiiftiSkd

^sn f^ocp rn ?k^ no tt^ ■ 1 1 1 rtbcp 13-x. • 1 ■ njj, ^9cp
K'ocp .a&uo f^tiEU.\^ r^liAgp^H^ chnn\ oocd dalcbo .f^ii:!:^

kSmoa:! fdaio \usxsna ^^^ceH ^ocp 3^1)9:1 i^caXii^
iftiSk:! t<ti iT Tw*^ rtSudoo* ^aosn tit^epo ^^ool ^o« :i

n

ccp xsn

^ool AiMn ttufti^^f^ .f^iao ^.^K' K^.Tftiuk. ^.^OAcd .^r^
•„jO| »1 f^is.o •f^^ozJK' 1^:109 oAoA K'iM* ccp v^.i

** ** _ \

Kbca A&i •f^L&CLoQBi&K' r^jfioc^ia ^cd KbcD ,\.^t :ia^o
itf n t^\ f^i^c^ ccp ^f^ .oA i^Kb . »cpft \ \j >b:i-q
f^Lstutri Jl^ vA f^f^ .ai^ r^i^ .i^LMCsosai K^iicuooKb

• oA ^iA^.l Afk vA fl n T CMpn ^f^MlT^nn f^i^.! Kl^^AfijL

• f^iuBftA ^ omuf Kllfk Kll •K'^asn.i rdautai A:k. cos&i
vyK' ^A^ ^ocD3 cD^oaoACciaa ^..c»a\^cno «jQcu&X.it».i
Af^Ck ^^^^^ 31^1^ ccp ML^T>^ •f<^Q(u^

~ ^ ' f^Arir^ i^laKl^ ^^20 oA .aKl&i f^JdOAfLu f^^c^i^

ftbAitla A i^l^Sk Ijk^sn f^f< .vy.!!"^ Klif^ ^uu KlALa
«^.oaiLk.i ft'riaa^ Kij^AaLao i^^iaoa r^jrC ft'riosnc

rtbCO ^UUO A4ais. rtbCD >A KlSQCU l^C .f^JLAf^

oco

Jl\^.i ^--^^ i-Mf^':! fi TMf^ KbAf^ aai3 .r^cp r^LsA^

• •

..ooA ^.^iuK' ^ii\\ «,..o^f^3 «.^icb •^ms ^u» rue

• ^..^oiUf^ ^iAQ99 V^f^ ^.^^ |^i1a^\ «h.^lCO f^CCD f^Ao

oicD KbcD rtcAo • f^ioii^ ^^iuK' i-AaiAda »^Qol ^^oiuKb

f^i^^ ^oax. oit\^T ^3 ^f<f<lay ^.J^ > vA f^K'vdaoo

coialo K'rfOA^ Ktelr^ 3a\C0O k'SasIL

ia K'ocpo f^i.^ vaX*l \\rt i^bco rdA
^cn .oil 3A\Q9^ Kilo misn %OA^ ft'iiasasi f<Ajko\ Jl^

• cp^oLn r^Lu& iao .^CDaare^^ a3^o^r< ia fttelft^ ia oqs

tt\tnT ocp K14JJ30 . • CD^OoAk'.I K^.Ta^S^ lA^ Oqp I^SMfiOi

^O ^oioQ ^ K'ocii %€oo^r^ tcpOaK' ^oj^o .cp^oai^

• t€P03€L\Q9 ^^CoL^n f^JlX».l n *WO W^l iOflti^ Oil rwi3

•:L:uo •vy^OA*Q9 ool rO^:u.i ocb tiyyC\\ft ^ f<bc» •ft\f<':i ^03
fd^isQ v^Kb >r^wi\T,i >3f<:i K'ocd cd^^mI^ J^o\&3 iuf^

r<isQ aA ^W3 OCD3 cpia i^mit^ r^LftJbna ocp ^^r^ f^^cp
«^.*l^3ai.i f^\ i\yQg Vk\ »^cq1 .taa^ iA\^KA •KbAr^^.^aAo^sl
.ffoAf^ %€oa^f< r^ coiAfkao ocp K'^iao .ocp K^^^aj^i Ti^aol

iuufk .KlnaLs i^^^ ^jmi*i Ktftuuso^ rdAco f<bcD i^lai
qa^i^^gaioa i^^cd ^f^:i i^^i i^iii^ s*^ f^iii*.*wS90 oAoA

o Olio •^TOL^f^la ^Aaouo ^Ma^SOO
r^Wio r^^acuo Klsbosja oocd ^i\^\*Tn ^.^oooLk K'H-aooAO

^ ,n\o .1^001 •cpo^K' K^'isnOA ^^coL^:! K'.ioa&o rdjui

:in&9 Afk cDiiiaQ.1 fAsoiao .1^009 ^q^Q9 oox^iA r^^oo^n

»..ooal& ^ i*^.i \\pit .las^vtl oaa cocd ^i^kSoiuB^ao .Kbcp
Ocb vyKto ^^OGQiJk f^oArif :u^ Kbcn va^io ocp »0DO*iA«»

000 .tOCD ^^2^^Q&SQ r^&Sdb.! r^.«iaci& ^ ^cd .t^o .r<bcD
»CDQ.lf^ K'ccD jlAc» r^li^C0'i^.i f^l&CLoQa^r< ft^^^wcg^j

iaoKb >T^iT^Tni ft^\a\t,o rdx«xfi ^.ii*^o ocp Aasis.^

^cp f^iis^ ^oiLk •* rtl^iKb f<imr, cqi«io.i ocp vy:uf<a

f<%^^ :u^ •nfivx.30 f^iiz.oxi:i KbiAf^ :ii^ ^sn ^col
.ia\*in\ 71IM «^ooaL*.vrda f<a&Q9 kA.! ^...OIcd .i^jn^o r<ua^

•.^fiou-sa iuf^' ,v*A T. >:un.i ocd vyKb .veu^ ^iW^n^

••

009

f^iiA^^o f^LsA2bA k'i^.aV^ tt^ir a^ k^cp k^cp .c^oloM

K^cp K'Ocpo ^9 til .^^ .f^A^^f^ coifiLao f^lSOOcpi ml^n f

• f^j^f<^ ^ji\^T,3t cp^ou^lbo AlBa\jL

• K'V^^n f^iaoOA r^9€p >ciio^f^:i .AAais.:! r^L2i^Ai2aa&oa3

r^9cp :ifl^ .f^teac^ia^o Atfaix*:! cp^oianoflkao .f^licui
K^ln ^A*rdo .«^€D^aiia3ian3 f^iil*:idb ^cn&ia i^kooio i^hiia^

f^AK:^ ^^\^T.3t r^kojut^an

h

col ocas oi^QKb .iao^iif^o tt^*w\ aii& f<'u»o .f^oa:^ ^
«,.^a*«» >^,i f<,ii\\'*no f^lauW ^^ogtt^ca >\ji^ .oisni^o

^9 f^^u*:!^ .i^iMtiu ocas ^^^cosx^f^^ Kbco .V^ i^o

.^913 vyf< K^cp qoIaoo osAmaX* f^AKl^ ^^o^rulI
osia^ MMxaoa ^.^ogoL^ 09^49 »iao ocp rdood pi*m» ^£k
^^Q f^r^I\3» ^S^ OOCP Os^ol^^f^o .r^U* KtelK'^ ocp
cpiioJLftAaoa f^h\a:u9 ^ocp iuV$p :i^o .r^ftiMO r^^ocou ''^
cii**ii9j*3 f^AiU^-snsO fdjdooosiA i^^ri^^. ^^«^ i^oco r^-ia
^jaoii rdocp y.^T.O tt^i\ \uf^ tJLa^ ^ooAjk r^ioja^o
1^ ^O .^ux. Vido«»0 ^iQtt^ K'^ida&.i f^^aiifii»ao.i r^\i3
iua rdjkcp coxamO •IOoa «^Tii f<tkCD cn%n\ f<*iz. ^co
C0OCBJf^ f^ocp f^iaO .oA K'ocp An\n i^ocp .^L^aO •r^VQ^nC' ^^
• f^spocDia >cpafiAj# i^ftODttiSkK' f^o«i a9aa:^o w^it^t^
•&f^ .aO^ Kl&is.O tt^^OJOUL Ocp f<bco xJSnf^ ^cp ^cno
m2^sn K'oas.i ^CBirdA rdocp cpxal^ aA lOcb ^K'.i r^iui'iMr^

•Ml kA^ f€Ji4»f< >:ian K!saa^ 71.10 K^iaicn Kbcp r^ ^ **
ouLi liia ^,il\?naL Kbcp Ao9U3 iQua K'ocn XASi ^3 :i;^

OULl f^09 JLoiuLJ^O 1QEU9 ^i^Q K'OCP tt^ \ "I OCp3 VyK'

J^ f^j^f^^ ^^^^fSna^n K'^aift^sn

^u».i f^li»f<' ocDO .«^.a^aaQ3o m-win ^^-sn r^i\r^ •^^^ *>

ol 0009 ftoscu^r^ i:UL. .f^&i^Jta

>vyVv ^iAa^^^ i<iaL^ v^f^ ,oiiA^i tAa i^LxuK' oA ooos

ovsoKto .^..ocoasi Kbo^iujaoo f^L^*.vo f^LsSi pt 3«>9 oi^

r^ASQ*! ^^.O^XSO f^X»f^9 •OOOT ^iTil^ :i^ ^..oaiLk oA ooqs

.Ann ^o ^somdisno i*iJL oco Ocb .i^Au^a r^oA oA
oA 0009 oiaof^o .^ TMf^ 7i.*iiSoi&a ^ ^lAtf^ oiiiisio t^
^..o^dasA ^K' >»«vi ocp iaf^.i \\pn f<x.ii«> ^.^o*qA
t^Xmm f^OM iuK' ••*o»oso.vi ^uik.:!* 003 vAo .Kl&iod kAA\^

if<ao •»o»os».*io K'Q^iikl ooo» cDOaoc^o f^hiisn^ toso^i^

iSAK'Sf^ .KbOd f<lAaiOQ Kl«S0JB90 .r^AsnoAo I^IIaSoA f^003 2-^

co^Vb^ ocb K'iu&oo • i^^c^f^ Kilo f^oqs 1^901 1^ >B3.aoo
f^l&Kl& ^.^O^aos. f^bqs .aiji i^ii-^jua coao .1^009 1^^201
f<zi& aA& >BM f^m f^JkAO .Ocb K'iusosi osiiol ^r^AiJ^^
0009 a&a%:i ocb f ^M . iT*n .z^ox*:! m^T^i .^ii i^os Tir^an
.^^ ^ 790x1 .oA ^Ui ^iao&so ^UUKto >Ax.lOf^la ftl^noca*

^U» ftllr^ • I<9Q1 tCDOaK' ^n K&MAS. f^f^l&O K'ilZ.OJD.l

«x.:i*^ f^:iaiS3.i f^iuia coIas co^ia^ ^u*isi rdl9i^r< ovato ^
.r^^^ia ^saaa CDI9QT30 .f^huHsn f<3oia 0*0093 ^da*09iuo

qpn\\i^ j&K' f^ccp nmti ^ob JLk.o cp^osasi Kbcp »i^^f^.i
liaX^Wo iQuA f^cp •z^.ioKb Ktoos 1:1.x. ocd.i .fdiasA^go ;o
oiuaioi >nao .^09 ^ ^.j^^^isS^^o ^ob tCDa».*ia toob
J^ •c»o!l|^iA& JLk. iQoa Kbcp i:^ KlicD \\*flno . «..a^da».%9Q:i
i:uu ndicD \\y*flno Kl*30caA Kbca oeuA^^^K' f^lD:i|3 f^n:!
K'lCD >090 .col f<bcD .aaift^ f<i\\nT' coLSo m\nT r^ooa

Qoil^iniOQaXo 10^ f<bcD .^.lOrdo c»Q!l|^iA& i^cd. r^ij#:i >•%»

•aoiiaj:! Q»<\\y\i^ f^'ocp a>^T^w i^An ^^.diuf^ ^a:^.vo • >*iau»
»cpnii\n f^ij#o KbcD Kbcp f^A.i >i.*wS90 f^^afJboX Kbca

^ V # ' w #

ocb oo) •re^.ia^a i^^c^Kb .Kbcp i^oan >B9i^ ocp f^K' to
r^icj^c ^o^ >oai9 ^CD3 ^9 K'.icbc^ •i,x.90f^ rdg^cp .ai^

osori* r^^MCUL f^9a& >€pasn3a oocD cu30f< kSo^i ^.^co
OOCD «^%9Qr<li3 v^f^ f^^30cau3 Klicoa^ 1.&1 »^cq1 oocp

f^ ^>.^o^\^i.l ^A*Kll ^3 ^..rdo .f^^itliu^gp .^^.^iuLSax.

«<&k:a ^.o^au^n f^^co^lbo

!■• _ •

^Aftf*^ / ^U» ^iaOf< CqLs i-Ai^ OCD 03^190902)09

ji.\^^o •K'iid.va-^a f^iti>\o^ ^ «^.a^isi^^ lo
r^9K!l iA\^ :i& • oaiiocaXf^s t^oiX ^..aM9X.^o . »qpa9Kllci

f^oi9 3^0 .^lAt ^S^S^ Ol^aik. f^i9f<A .^f^ .^u*
i9d 1^:91^ >1X93 \\^ • ^ ^aOSO f^VLSO rfl9r<l9 .^f^

• Mhw*l

/ ^iao««aaoo

^:un AoASi \\*fln . i^ots >j^ f<l&f^ i^ots .aUi K^uva
009 r^Su\5» f<bo9 kAo • OB3Ai\ n oo» r^:ia\09 oo3 f^^%a:i
f<telf< i9 O09 f<bAf< .^rif^ K't^f^s ^:i KlJo) .cfiAoia vyi^

•oA :ia\^3 ^ 003 «.!% ndio» \\*wo •o»^QaAf<':i r^^sflULg

f<^*i9l SICL^gU rtlAo .f 090.91^ >J^ CO) f^rU^gff.! ^ \^

f<^aoa KbAf^ ii\^ CU003 .rddis.! od^n^jA 9isii\f^n

r^SkKl^ ^^^^T.>1 f^^ai&\sn

•faiAjoviUn .tODCif^ 0003 oiif^ ftf ^\^i f^a«ft
•qs^ol ooLk f^iiU3M ^oo9 f€aui/k ^&o .oaiiiaQ oocd ^.^o^aoapo

- • ■-■

oool ijaordi^ Kbo9 >is.o • ^oos ouiuf^ r^LiAiaf^ ail^cu3

• ftlSf^ iaoLaoo r^r< 1 voo Ktidocu «.^^ r^i^ iabr^3 >B.Tao

• f^;xjf^ ia f^oqpo fdkaoz. ^ ^Ufisi .1^0111^.1 mia ,\ atA

f^jb.if^la ^K'n K&nooi* ^^m\a!k 719JDO ^^.tfi f^^'iao:idio
ooo» ^^rV r^*iMf^ i^i&ioi^f^ pt •&f^.*i Wy^^n .Kbci

nnV. f^oi\^ Jftcf^ qp^cu09f^ ^a^ .fCbaa KteAi^:!
minnOTi Ajk. f^:KO09 »cp .ft^i\\ji i^V^ o»^a*c»f^

;0

oooa ^ivoo ,\ ATi ii\^ KlJoA .pi*oasoo ocp i*is.3 .i^loa^
A^^Oj^attauo •*cauovMJ.i ooo9 ^^^tasn .v^ .^.^000*119 f^LJk^
^o^eofio >03aaf< >j^ rdDMo toao^K'^ Ocd:! .osiiiaQ ooo3
»tt^n*inn\n ^ut^f^Vi r^lsooia i^ocp r^taSkn KteAi^ .^Lk. ^o
>j^O >09aaf^ )aj^ f^009 jftAXSOo .qsrioL ^.1 r^SuLAauL f<ia

•&jD3%f<b .qs^oiaon r^iM#.i ft^i\\nTO •cp^ooiAk'.i r^ii»oi

f^^rdl .ao^^ Oa» .V^i^O ./iawo r^K'^iit.i 1^.20 vyr^
fdjso v^f^ •f^iu.tfi ftDO^KlSbo ^..oaiLkio 01L.1 r^jaoaLs

Ao2i^ .^ f^oo3 iapf^ f^ ocpa >B.i.ao cp^ia^.! rdLshKSL:^

-z^O

z *^

aA f€J^f€A «^a&dax..i f^^OJUt^an

oocD o^K^ f^jkllz.:! f^*ii#f^ ^QcnuH loa ^3

.^..OOD^OlOVLSa OOCD AT^T. ^^O .^isj^O OOCD ^.U^olAca

.Ooo^oiovk Aa» •..ooA f^oga r^ f^hA^o^ or^
•ai^o K'.iCD f<iioL^^ oil ^009 t^\nfA^Of<' ^:i r^aol
K^CLMio K^oafL^o kLulaAx..! «.^ooaji**bi.oc»9 i<.ii^ ftboa '^

^i^Q «^f^^^2i^.io ^09 f^locA:i JLskCD oa^oU^aa ^^ooolso
•>a30:u2oX^ c^oiaKb 000000*1^ 3^3 >Q90 Ktooa .ai^ ^Aa^
KtocD f^cA^ ^^K' aa^osn:! i^^oA fdj9o.i^ col 0009 »*olo
Q90r^Li2ao •i^v^o^cA ^.1 t^oI^c^iK'o t^oK'^eouiilL caolosA "^^

• K'^.lJSO f<»Oa3ll A^Q^.! f^.2Q.*U. f^Juulz..! KSSO^A I^UmI^

oiixLaLO .f^iA^osi c»oS\i2^ A n rmV i^oa >a.i

CUkSQxA oil f<

^

>

1^^11*3-90 r^!sDoa3T3 f<AKl& ^^oiksox..*! a9^0A&\sn

f^LSkKl^ ^.o^au* 1^009 Afia .icbd c^osoiasi fi*^^ Aaaca z p

iaCCLSD Kba3 iaaL na^o .r^lSDOOSiA oil Airdisi tAoA^i^ ^
Ao^a.i f<ba» .aaVi 3^0 .^.^^^.i osiiSba K'^oi^Kla f^^co
oaidaao .ou^iOf^oa^lorcWkSi^Q^oomoxau*] -.^^ KbcD
K'iilft.TSQ.l r^JLsio^ ^o .f^iiai f<ii034*a ooLk f^^3^ iioa3

•:• ca*i.i4joo ^^ KtocD KLlsn K^^^i^ia

r^i£> ocp3 '^.^^^ oi*.Ui» Jl^ f^ocD .V^:i bos t^\<ifi\^Of^ ^U»cu

^JBD .oo^riat^ r<Aul2i^o f^^^CL^o f^^^oAuan rCi^re^
K'ocp Kbos ocpn f^-&f^^ ^..o^^ajL^ fCDaa»r< c»of^i3-Af<^
ftbcD •i.^Qai^O ^ii K'ooa r<lls>.i f^^i.^u^s re^^Oa&O r^V3.*wS90

r^^K' coLkO rd^^ioa .r^jjulLL:! f^^aica^.1 f<^r^ AdauD

f^^:VL. ftbcD f^As ocp.i r^jj^Ax. r^^cA ^ i^^iaTa ^ua
•:• ^^.1 oa^oiian-SAao cp^o^OA&a ^i^ ftbcp T^fco ^^

ai\A kIsoom^ iuao r^J.sa*iio ca*TV»:i r^iui&o r^jiai\^
• rdMulii. ^H^O 1^1% IT ^ ^M KUAx. >9f^ ^ ^lau ^us:!
A^ca^o ^sni\ f^^:i^ ftbcp r^430 ^jao^ i^ocp .T^ol^ oqp3

f^iocb ..Laa:! ai*H.ii»3 f^iioi^K'iio ft&3iib.io f^:.iaaif^30
iua\ r^.s«:i^o .f^^^diiaan i^^auAA

«^ Kijulix..! f<'^ai&\sn

^OCD Auia^r^n f^JuLlz.^ K't^rUA f^iaii^SQa i^noafik rtboa

rdooa K1193 K'Vt^A r^Tan^SQO f<.iaDl& ^^ Kbcp rebcD.1

•:• ^^ f<toco T^t.c ^^ ftboa r<li£>.i
r^AK:^ ^jVk*WT. ^ CpQ^^&fiA f<l9Q3^ r<^i\\\0 KlAnJLao

k

f€iiyLAx..i f^iiai&\sn .aX

^coiiiM oocp cAaao KWiiL ^.oaA oo€D ol^^j^'^ j^xsn
.flai»ajg«XM ooca cooLLrdo coco ol^\r^».^ooail'^a9as> .ao^

^ifl^o ^isA^ f^i»i\T >i cDVi\^3 .03-109 ^sn f^±00^
^^OQiiAA*i:k.oc»:i rdiM^ ^wAca.i vyK' i^K' Aas.! i^^^zLa
i^byAiL tt^.av^^ K'^oaa.i . i^locA «^.oaA K'ooa .ai^:! «^^cb
li^^f^ r^liiS. 3j»9l r^^3«>o r^<&uuAu^ i^o^no i^aJO
f<ailf^ •%»» ^i^Q ^.^oolAa AiLLao fdjiOi f^34»3 •^.OcoifiLa
oIaao •^..omA.A 0009 >a9oi.9Q90 tt^^ocal^ 0009 o:i.\^3

.ocau.i«.29bl^ 0009 osoLli*^ f<u.i\¥o .itSiLAiL 3

^tf»innno r^l^iki:! r^*i&Q9 ^ rd^'ian^ao 1^^*3001* >j^ ooo9
0009 ^.ta^..! f<llu«3 r^Alaio f<i\\y r^iftlu >j^ Af^0009
V ^%sa:^3 tt.^09 •&?< tt^^ocai^ lA^ Klasa^ .r^SMuauaQn oleosa
) gg^iaCBa ojdAilo ooos Ai\t rdi'iMK' i^^oiiir^a ooo9
K'lio).! r^^osusia 0009 ^ i \n ^:io.M3 ^A*rdo . tt^i it "nni
^a-ft009.i ^4ftSu> f^i\fdiJQ9 rdoqg^ r^ 1 ^n i.l ^^.^lO-^^^i
f<A*C0:i K'^QSo^ tt^^oni-aa iA^rdoo9 ^K' .^ft^a ^ f^l&o.iH
^ua.i ^^iSO.! «^.ocoiaQ r^oo9 ^rdo • >.,omt\\ Kbo9 w^icn
v^so&o .^^^s^oqI 0009 ^Ai&i.aoo tt^^omajM oocp ^*^^^ 0009
.^VO 0009 ^l^uL ^.^miTi^ ^^fni\\ f^oo9 y^rCo KljJkor^n

f<i k^jJJlx..! f^^au^]bo

f^x^r^ vyK'l •..^^ 0^ '^•'1^ f^r^ .^.^O^^i^ f<l\^

1 KSMuac^oa.! ftbuiXiL^

^Aftftlao •^o^.iCLSQ i^oqAk':! r^is ^oitsa ^^sn toao^r^io
^nosn t<^^:i icdoaori^ ta^^^i^

f^^aix.1 \\*flno

r^LiA^l OOCD CUQ^i^o OOCD a!L\.l JLk. KlXr^ , ri\% i¥ *win

OOCD ni^HiCD.1 ^.1 ttw^lCD *^^cn*yi^ tAs> 7130 ^^oriftOQsr^.i
^iiT*in r^ ^^oriftiK^ ^.sao K'^jmX^ ^^^ oocd OAaa

«^1CD • r^ft^i\gfl\ OOCD ^AdAsO.! y^XSn OCD.I OOCD ^Vu.l OOCD
OOCD ^«Jif^icn.l OOCD ^OM f^^^SAhx JLk. Kbcp ^f^lo \

OOCD ^ i\ n n*n f^iTOntto f^.i.2^ f^^o.*uiuaO .«

^OOQajm tSQCU AaO . K^tt iT *inn.l »^M3^aUM*CD.l f<'<iu.ioi\s9
1^ ^O .f^lHjSlULO f<1.10aift ^."la OOCD ^lid^M ft^M iT ^\

ocbo •K'^.'uLa r^.icLa&o rdiHa.*|.ao oocd rt^m^T >i ^^ocd^osd

f<Aaiao.i nlaaftiA.i i^ViuAliL ^ais oocp ccnco .la^

•> .\iVt. f^:i
•i^ViuJiiL CfinQ9 0009 ^^jAonacSkiA f^ooa r^ ^oA& ^.i ^qa
^•l*ii^.l v\^0003 ^i\iln • ^..OQSiius 0003 ^^1^:1 ^Aftf<!A r^f^
f^nSi^ lA^a^oooi f^'isnr^^ r<Tm\ ^j>Tn\i,i r^snfi «^^air^

oiaa.1 14^^.^0103 .iur^^osai »^r^ ia.!^ r^^cboi ^03
^-sa.i 0003 ^lAUco r^ >ft^i\\nYO f<llu» ^..S^ ^-sa ooo3
lA^ cooXa& .Skf^ .r^^o^oi ».^oqX ^^.^oaco^^ f<iT«»f^
r^ioQ9.i K'^i^rd.A 0003 f-A^i^^usa njk cooK'ALSo.iJLc^
f<lZAaEo.io f^ViuA\iL.i r^Q90»ao rdi.Toa& ^oA «^oA KlaAio.io
^i\^\jg| r<!jjLiiaL.i r^x^r^ . Aimi^ ooo3 ^.^oouiuf^i ^..^oA

.^iaOO^QO »^019 0003 ^|1AM.1 f^^Ol^f^.! f^h\^StX* 0003

*. 0003 osnQ9.i r^^cL^oio f^9oS\ ^03 1^ ^ ^.1 KHaSo!l[*^
rt'oli^a^ r^liuj ^o r^^isQ9.i f^^oioi^k ^ ooo3 ^Ax. r^
Tl&^ f^f<&\Q9 ^^^ r<l2o:w • ^..ooo*.il'f^a •..i^ f^oqa i^co.i
^o ft^M.iT*yin 0003 ^■i^aoi.so.i «.^oonu.ir^ ^oA^ r^oq3
0003 ■i\^T o .^jAoiA^r^^ 0003 i^^f^ f^iuiTMf^ f^iul'.*iao
r^^MmCJL^ T*l A*r<Aaa\o ^.i Q90snA.iA&i .^Aao-mo ^^ooAso
^-^^ n^ .f^^oa^ks r<&iAx.3 «..ocnu.if^ ooo3 ^^f^ t^Hoai*:i
A^gl^o »i^o »oXo ^.1 1^3060^ . ^„ogp^n i ^ \ ^ \ ooo3

0003 ^30Sn .*Uk . rtlAis r^jgAiLi ^^^ocn^^f^ «.^cb Ar^ 0003
0003 ^A«>.l «^^ooaaa:k. lAa ^o rttiAf^.i oqa rc'is.i i^uiT^inn
f<4jAiL wOif^ oiauDO .f^^I^A^ ^ol.i ^^cQiji^i ^..ol^i

lO

i»cof^a f^A*f^ f^JcafikS •ftSyudx. .aci^ COcp OM^ .
ocp .rda^va r^Lx-is ^QkSn Anni Klosva f^:i ^f^U*i

^3:ksa9 ^Aftf^9 .r^ibAlju .ao^ oocd osn^ ..adk
.ll aaA«»o r^:&r^:i3 aaOfti:i ^i*»^f^ »-£l. f<il*9

^MOMikS^^a ^jSDIS ^AftK^ f^haulx. .acii cocd osnco ••^^

^Aftf^ Aik. f^i^io^ v^cprC f^i^or^ ^^.OfaoA^ci • oca .VM

A^ f^:iaaa ^jooous f<MjA3u .ao^ ooca ccno^ •n^

^:uAi^a ^Aftf^ t<%\ni:i f^;jiLAijL ,soh\ ooco csao^ .caak
OOCD ^iiSAAAO oocp ^ftfiXco OOCD CD^OAf^ri ^Juf^ 3*o:i Af^n

lo^oajio JtiaoA i^v^ i<l:i .f^MuiiL •s»oii oocd o»co .oa

•> f^Af^a •atttso.i f^Ajo.! i<l:io r^^ouka i^r^

f<*:ioai* ■ *! tirff %i f^i*f^.i f^hauix. .sio^ oooi ccnco

t .f^jiJlaL .ao^ oocp CfinQ9
f^ia^aol .^i^T r^acp r^i r^hauix. .siO^ cioco aaQQ9 .w

^.SQ ^4oft4a ^A*r^ A&.1 f<Mi\¥, .sio^ cocp CLsaoff .,
f<iijkci:i ^..ooqI ^in\ coco mmxi. A\**i3 fO^oKlsio

oocp K"^."!^.! f^AuL20X.iu3.1 I^jlaLL .SO^ OOCP OSO^ .J^

vyiar^s .Icp A^^ .^OAa >aJb. 9*o:i.i r^Aukax.^ ^iaof^
f^Saw a ur^lao .Kaoofta coAuAiuL^ ^il^ao .^iLia r^isaX
•:• vyao.ia »Lb «:ksai.f<b i»reb fOii^ t^lJlao >X
^J» ^iAiaiCftao:! ^Juf^:i Kl4MliL .ao^ oocp caoo^ .vv

Af^ oocp osn^ ^Acu ^&:kair^ ^&:kair^ fOoa r^lf^ ooos
^.^onL^ r^ii^.l f^sJieaan •r^Syu*SiL .aci^ .oocp Cfinc^ .ji

^aSqcu ^iT^tKi r<^\nTm f^MuiiL .aoii cocp 0^000 .J^
^al.i caaXciQ9.i fOijkci.i ^la^. ooco cpAcaAO 1^ ^-sa9

K^AiOftAi:^ r^A^.1 ^^ f^lAf^:! i^aiuaIx. oocp csao^ •>
oocp r^ ^^omiUKi 11 i^dJiJ^oo^o ^>i>j\ \jor^o w^i n 10

•:k.:i.* r^lA.1 t^JL^f^n >tt^Mi\ t .ao^ oocp 02000 .t^L*
f^ .019 ^j2a*Qp.i rt'coo:9aio Kbtti^o r^^i^i cp^oJLsa*cp
iaL!L.o «^ciA •^k.ru.i Kli^^f^o •f^iOA&o fOu.i.aa r^ocoi

. JL\u« or^ f^Lsa»i rdAAf^.i .i^ViuAliL .sio^ oocp oa»Q9 ..a*
r<lx.i.»» Au^ Aif^ Of^ >f^l nAT .1 r^^OiCD09 .icpQ^a Of^
>.ldQ .r^jLi iualo r^ n\ jiV 1 t^q r<l«.iJL2Lo r^^oo^o
f^ia\^ v^f^ OOD Af^ .f^onlf^ ^*2^:u r^.l ^Air^ ^.iami^i
•:• T^mo r^o f^AixSAx.^ ^ r^.iiizi f^oAf^ •^^.v i<li
A^ «\i\^l V-Sf^ ^1^ ^..T^ • r<Hk«jiL .sio^ OOCP osno^ .-^
r<l.i ,y^Ti fdA .soil fOcp .col i^i»iz. rdAo r^AixSAX.^
KbcD f^o ft^\\p(i ocp rOeirdao •f^AoLSOx.^.i obiao orii i»iaL

•:• »cposp:w i^AuJ^ ^^ rdA.i ocp r^aAr<a
Aax.o •Skio.^.i f<i*f^.i n^ui\T. ,sckh\ oocp o^qqp ..v

f^ocoii f^LaLJL9 sjna.! r^tn\T. .sio^ poco ccnop ..si
nu»n \\r\ •f<Aaiaaci i^iXlu f<aiiik.i f^i*iDC r^AixSAx.^
4U:i Klaxa runao ••^.i^aa t^AiIsa iua ^ f<Aco >ia Klaats

ft^ 1 T n f^i^aif^Las f<u ■ I ?■ .ssO^ coco cusnco ^-^
*J^ ^.^oool f^ocp f<\ \^ acp oiaa \\y\ f^AuLSox.^ i^cco^
oocDO ,CD^^ I no Qs^oaQO cpAioA^aio cqxmo m 1 ■! JL^

«

|^i\T. «^JL^ K'^OlJkd.l ftSyuAx. .soil OCCP O^QCO ..1

f^i»cQi oocp a2kau»o r^^iso ft^^\\ oocp o^i .*Uk .Kbcp
f< T ■ T n coco «^ocai9 r< t> ■ \ t .sic^ OOcp CL2aQ9 .co

t

Ujk^

4^.1 ^..^icp 5^f^ f^LiAjl^oqao .KldJcu %r^f^

o

fluocp.i rCoo.io • K^iaa.1 oiz..iaa iuai f^^i.i iJr^isii occa

ftlAio f^Lx.1 ^..oicpK' vyf^ .f^^n \ oiJLSk3

cayj.1.1 r^lSQCU ^.la^. oocp.i r^SyuJiL .sio^ oocd Oisnto .o

•:• Klicu.1 f<MuiAcn r^Lui^oa »iMf^

rdaoOft 7B.ia ^i^Oi ^j^^aif^.! i^MuiiL .sio^ ooca osnoo •!
r^^ooA col ^3a;^ ^x»cpc .^iso*^ oocp ^ci&9 aixi*:i
cpiaa »j^ ocp •Ski^.i A^^ .f^AusoAD.! r^^ooAo r^lSMi

f<MJuiaL!i f^AuuflJoo

^^IIM f^lXk^f^ OOCP ^jfiOl fdjCP fdAMJLS f^M«\^

f^lJi&cDO .^.^ooqI c^cd ^a^9* r^:i r^isoi ttSiidi co^isov ooco

•iw^oio ^..Mf^J&li oiso >^it\i ^^oAso ^.^oicp f^\s^f< ^,^0€a£kA
•f^^^ip^n^o ^m f^^^ ^c^€p Ao:i\f^ f^»$jjLS9:i axanas^n .^^aik"

f^9CD »CD ^a ol ••utf^ ••.^mA iaoKb fO^r^L^ ^..ftyiT, r^ocp
«.iia 7"!^^^ ^,ii^ffc\i 0C09 f<\\niA ftUiCi ^.^o^ f^iK'

.Tw A& f^ocp Aaas KliaA v^Kb .oaiuo ^..ocriina aj» .Tu

oocD ccnoff .f^^acu oorao «^ciA ^ooa Auaaxfeiii^a i^LmOis
0000 •^oco^oisAso.i iO^Aacomo r^i»iaL KlisAoAr

i^i*»Acno f^kuxao ^ ^piaa i^aia ^f^a

i^mA3L9 ft'i&iaiftlatt U^

•> i^mIjU f^Aicaftlao

oLm f<ifluKh . »cDOaf^ ^lol t^oMXM jA^«9f^ »itsnf^4

^1^ ^ f^lwnl^ oiif^ f^cp

f^iaieo^ f^o^ «^i:?3 mi\n isiiQVf^^ rd^i^ ^ f^L\\^

»Q903^W «.^a K^cp >«if^ rdai f^ii^a f<i9^AO .^^^oofA
•aai*o .f^iicaQl^ iQttk.:u»:i ^^.^coax.! Aj^. ^i^ r^oco ^Q90

f^lia^o* oocp o]LaA3 oocp ^:i4#o ^^^oal isjsK^ %m^ cooIoqv
olif^aalov ^^ ^o .^^^icpKb i^jlom iua.i K'^oiaifika

• f^AOoil ^3:^ oA ^oLkso oisoa r^r^az. oocp3 f^<&i^o.iso
cp^i^c^ oocp A^^oiiAi fdl&»r<s Af^ rdAi^cLx. oocp ^^
cpi^:i f^if^ f^cp txim r^ikALb. 0^9 fdl&»Kb *f<^\\n
^o^ ^ J&f^ fdi&cp • rd^oLka Kbcp v^aoia ^.^iSa.! caM.io

Kbcp JLlii&ia cp^oioiifk^ rdi^o* r^cp »iaL

f^cD cpiiz. A\|pn,i f^co i^iuaLs.i ft^*n\Ti\\o J!i^n\^\ Ktoco

ooLao r^iftisac f<ai r^Aai^ i^ccd Kbcoo .rdxiA f^ia^

* * * »

- *

.^^ ^ reboD Aao:! cod .i^Jl^f^^ ^^v^»,.i 1^^01019^:1
rd»i 9& .f^ldoloxA f^^iox. ^ kSjlAx. ••ii^.i ^co ^cd

• yw*!

f^iiusJao >cpicf<a li^i^a i^SmjAjb. fir^x cp^cofiJba icoLk

f<MjAx. >:if<'a K'JkojLjJ^o

^LgCpAllsitta .f^^lAAft «^.OQD^il*a ^Jiv\\ .OOOD (A^& ^oo A

Af^jBl.i ^^caaab^Of^ Ktocp JSi^cpi fdl.i ^^^oif^ r^u>.l v^i^ccd

v^VM.i v^ f^ca AiA •f^iix..ic f^^aa.1 t^v\ ^ o^

»OQa ^ >V\ ^ ^cD 3JOC • f^iiAaa r^.io rdA.iV9 Kl1.i.i

tt^^ojcp ^..fioriA ^iii-ao f^LiH-Mi^ll coca ^i-^of^.i ^.%aa
^V«».i f<\,o^TO ^^cm^nini ciA coca ^cuca f^.i*ivi
f^r^lA\p i^otLx^ r^9 •^..ooau^ii^ ^,,omi\*Si jaj^n occp
3J9k coco ^30sn r<ttiT^ f<\\^nc •^.^ml coca ^.t-saX^co
000 000 cp^ol ».^f^ iA&i^:i r^ciAr^ coco ^miT^in
^ •%*• Kbcp >a .r^iAAsa i^f^i caiiOSQ.! r^klx. 1^ ^O

• f<acD.i.i f^.icu» A nsL^,! f^iixj^a r^cca -a^ ml »\r^
•»\^ orii jdAx. .^iA.To ^ >aiaf^ ^ocd ASk^9 r^^o vw*f^
^ A iJLk^^^f^^ .f<MuaL2o.i cdAulsox.^ fOf^ f^jiki» i<l.i
f^i*» .^Ukc .f^iutAa.! f^.iaM f^lif^ »^o f^SMu4&aoi cn^usoXii
tcoCAX. K'cca is^ f^ocD rvu .col coAA^k^Aii^ i<l.i K^9ca
»anOf^ .rc^cp iir^lSQ 3^0 .poVjAcno f^^.i:kA r^oca .a^ 3^

^ V^ rdftiao ^n l^f^ .f^cp f^l^ifla coca r^cp ^f^n
f^^cui&ao •cd^oaIm:! Kliaioio ocp tCDoLb. Khcp ^k^ao vii^
•f<±«flu ocooa <piiaA\aQ9 f<io*f^ eaAat.o Ktg^cp J^ coiams

cnlcu^ f^bo^^o • f^iiai f^iuii:kao r^iifluiaka ^Klauau* f^fym

ftlf^ cni*«i ^..ooA f^os AaaM!! rtLL^fluo r^xxio^ ^^
f^OA&o f^ia.TdQ f^cp oqp:i »\f<^ cp^Aaa vy r^ • f^^Aim
Kb09 Aaas f^iioica^:! r^:i*i^;a .osiius ^ ai*Q9i<u^!i i^iivo
:ia^ coiap f^cD AzLoa K'^Af^la ma ocp At^ .vii^ >:ia coian
• ^iQOi iua:i f^cp f^iiif^ oJl^a fOva-TSoo t^itosk t^co

OOCO ^ftlUMf^ f^lJi&CO •f<SiuAx. tSf^ CoilOAr^ii\^»^^CP J&l^

fdiSA*caBQO f<n\ K'^v vyr^ ^■\nn*yio ooco ^i\^t o coAJbo
f^ ILif^^ f^laco:io ^9 rd&QB^ •f^.'uVS9 t^iiAzao:! mi>i\ti»
»co09r^ ftOCD ^Ha f^ f^liaiois r^Auaopoboo .Kbco Aas.

iu»f^%iAi4iL«r^ •^.A.&ao OOCO ^ iWii no ^coio oocp ^aS^i^
r^oviUkA .ft^T\n\y f^.i OOCO

f^ftijKi f^likcLai f<l3cm» itusi .i^LottUb. f^^r<a f^\inTO
^as is ^..O;^ ^r^ ^in^ ^lh\ i*V. ^^ ^CD >a^ . ftljb2l^

f^Lail n^ ftbco^ r^<&iiAAftC f^^LAjSL-ian ^.^^^wm ^^.o^r^
f^ .f^ioaatl ^^soMio r^<iix.ao ^tbn ^^oim >a^ «^.aiiA&l4»

f^aic9 f<nTati»n «^^aal\^^ t^ ^.^00^01210020 Klaus i^ti^

KbcD Aifdci tCDOiKbo tcooiaiciio ocp rd^^ l^K" Kbco
. KbcD ^f^do.1 «^aA& »CDoLk. cccp ^in^^ •!& cqL.i rtU^KUl
^cosi Kbcp lAo^.! f^x^io r^ia^a i^T.niN oA KbCD i^acc

so ^MLSQ ^Aax. tiu*i r^.i oqX jAl t'f^ «..OJf^ r^iij :
l^^sn f<\o y^xso voso f^f^ Aaz. »^asA9

^cD ^cD »cia) isnf^^f^.1 fdiv»f^ i^i^Aj i^iA^ liua ^o

f^T*THt» 003 fd^ncu f^bos iO3Oouf^l0k • rclio3 rdsol^L. ^98 KbcD
rdauioo rdsi f^Aardso .vr^ aii»rda r^cuksirds Klaats

^f^ ^ij2^.l ftlft^l^M KlliA iucicD f<S^Ski^f^ f^.i r^JbooA
ooo ^^.c^f^ |^t*niin «.^^ciuO€D f^^^iso rc^Miajriao ^.^^rc'

^^\^^ rd^a rt^(^o^iA90 • •^.c^iiLAa.i K'l^aa.l rdlsAfiUac
«..^^rC ^j^A^Acn r<ikMX».i >Aa ^.ifi3 An^pn ..^^a^ r^K"
f<.saci . f<i\\ o rc'^ajk.i >:w rdiaz.cu» 3a:^l fdiSn .col
OCD f^^Ssn is f^lli^flu.1 K'iuais r^*i\^ ^ cq^qq^ •siQftl.i

>o f^^f^ic vva&cnLio rC^o^A^Q •sQaJ.i AiKb i

r^iuQB^ ft^ii\ .^ iaord v^rc' kUjjO K'iusn ^j^^iic rc'^ai^.i

oaAftjajBa kIaIco KlLO^ruLr^ .i^MloO^ cna dull i^^iorda

^lA^o f^^'i^a^ ^as^:^ ^..oiuccD r^huxMikxs ^...o^f^ ^34t>ci

.r^iona^ r^iAftKlA ^^^o^r^ ^\mm ^^oh^MOoo r^ .KSHbAZSO^
cauao KSMad %4a %4a .coiu^^iaa ^ in«^.i if<U».i v\^r<lA:wi

rAioix. >9f^.l r^^flO&IbQ iiu

D.1 r^lao .r^LaAsQ i^iK" >.ta >.lf^ f^Oeo .la:^.! Klixjj A:^
^.SQ f^OCD A\n 1.IJL .rdau ^.90 rdjJkX. oiA f^ocp

o o o • iiii.i %^*f^ r<Juia

k^haIx. >.if^ f^ooo fO£>.i r^Llx. iM

rtbco 3-SAi^ci oA K'ocp ,p:ii.i 73.TdQ Aa&a Kbcp ooijD^f^c
r^Aui'iMf^ r<llCLAA Ar^ f^Aa*.Tao.i r^^flULJi^.i f^t^-^oA

Kbqa ASr^ r^aii^ oocp ^ia^o ^oia rcbcp ^OLiaf^ f<lZAXaO
±%^^ ^^— -^^ ^-^^^ ^-^ -^1— — 1.^ K^tfL^o ^

^ COS rcbcp A^Ai .f^JCDiflUi Kt^cp coi^^K" ^ciAs^ ^cp

.cpii^C^a rt^SOAdkO fOis.Tao KbcD cp.<uul.o K'Ccp coaiao
•aoi^iaoo t^gi is r^JiLk is i^LiaLio f^iK^ ca^cA ^i*^ibc

•^Aaoo ^.o^ ^ocp liiaQs ^.t-shA^.i »\ ^i\^t a ^.^o^a

f^.ia^^ f^avL. ^.la Kliaoa ^ ^iii».i >3.a9 oob.i .^^iaa
ft^oaaio rt^oaii^i^ f^f^o .tjlA& >.i-a oiA ^ijb.co ^ood
la occa f^iaaAcno. ^iLLiord^ f<;ijMl^ ^jsn^^n

i^ViuaLl >9f^9 f^h\ax^\sn

«3i fdxso f^L^:u ^<^aAn \i^^<

fd^Sfin %^f^ r^ocp 13X.O iCflUB cocuiaa^^ kIacd .siii^o

fdAJA^f^ ila3 Klaia:! ^3 \\pn . A ^ii^^ ^CD.l ^coLs
huMAM^f^ f^ f<iQ9 \\*in .Kliai f^eos >if^:A »lk. ciiaaa

oA cpiuiaLO f^Jiuf^ ^qscl&Lm ^im. >tt^ia*wi\cp ^^ »1
vyf^.l ocb .kIa^oca^s ^.^ccumJU i^mT^N r^ocp Aaio

r^oos vl»^.i • i^^^osm f^iftAAi j&ijt!! »caaV^ fOr^

ft^lT.m Q919X. f^CCD f^JLLO .»CPCi:ir^ IQSD Q9flUiau^ ^ K^OCP

f^oqa ^1^.1 r<la«3^lf<l t^co Aii^ .aoii ^ii ^o .r^Alsa^

f€^oans frt Mia^w Ar^ i^i^os .KWi^co oiASo ooos i^-^*^'***
^■\i n^ ooqa ^ft^^aXdiiiM!! ^JLr^o .%nf^ oep r^oco

f<liio^f<l ^.jtS?^^ f^liir^ljs^ f^^Ofoofi^s i^x»f^ mi*wi oocp

f<ftQBAA ^^ f^iiol^^ f^^O OOCd ^^JmIAco _^;;^^ tls\

o • o t<i^\ ftTA«aoo f^ioiX ft:i\p99 r<\in ^ oocp ^riaa^
^os ^cp Kbcp ,\*iiT .Vk •f^io^f^.i fC^i^a ^.1 »covi

t^9f^ n \ r^(^o^r^ ^coa OGD 1^1*1^ »\ Tvu or^3
:i iui«»a JLl a j^oLl Of^ cpiJfiQ •^aoz.r^o 9cpaftu»v<^

aOf^O ftQ9lll ia\r^ rt'ocp .a^O •vA*.! r^L^iiiss r^oco

•IS • Gol r^9cp .siiis f^:i >.%2Q f^ocp mt. r^o
o o ^9^Kb fdAcp oieo^ ^cal tocp •siisiif^s ^^f^ tcoii k^ocp
iua\ iajbj.i f^ocp jjiSuli^ rdA:i \\rt r^-ala ^a ia\r^
f^aooouX f^ocp \\nio tt^ii\<n\^\ K^cp Aii^io rd-ijaaocpi

'AiiVr^

^ jn^n rdir^ •:k..v 2|j9k .iQflUB Qpfluini\ •.^u f<^i?n i^r^

f^Aia\ACo f^.i ft\»iT^\ oocp osiaio oocp oatiA^r^ f^li\pqfi\ft,i
i^OmMO f^^&i'ba.i^o rc'^oXr^^^^fn i^i p r^ocD»^.«Uk .rcdio^a

Af^ ^OCD Au»io f<TTwii, f^ocp vuu» OOCP tcposiai.! f^lirivao

f<MuLk 9^f<n f^^Oi&SfiO

:i& OOCD ^A\C|9dOQ ^^^OOOa TBCUJd^ frtiilT.l ^..OOlAllI^OMBlO

^*x»3ao ^..oooLfti^b ^.1 0000:1 ^f^iftCDi ^..ociA f^ocp

1:1 r^xjf^ js:ii.i vs*f^ -^^

•f<€lflL»^i& f^ia^3 f^iacuL:! i^^o^cdco ^o • f<l:kjLOi:i itl^^
f^jso^o f<XMi ^o .Kl2a«»^ ^...OfniK aul:i fdj;.i«> ^o
f^^i^ ^..ooos ^loossAutsn:! i^^L ^uao r^-aW ^o .f^iOAio
»tt^i IT. ^^oooA^ ^Ajl&^9 r^JLoiaio i^a^oa ^o \f^i\^

f^O •1^^.1020^20:1 ft^^X,01 AiiSoX ^i\ifti» ^^^OCDO
^..O^OCDO .f^LlCD KLSoAjk.:! tCDOJl'l^tfU ^j^Qj^l

«^oci9^ f^o • f^AuLOaoo f^^oiKl^a r^A^i «„.,o^f^

000:1 m^mr ^..o^ .^i.^^ i^LmI.!.! .i^'iftfluA i^Adao^

^11 \ ^.1 7B.i2ai^ ocp «^o^f^ |^i^\t:i ^^.^us^ ^..o&X
f^^.l^^a m^v 0000 ^MXSnaLsno ••...o^i^ ^a&\»(

oCDOIKLm.! ^O i^aAsq.! ^ OOCP ^Qdini^j

poo i^coIk".! K'iual
• K'iix^ox.^.i K'^ol^ ^^f^ ^■T^l^ TBOaa TBoAk K^n^A^p
K'iusb iiM*ao »..otio2^.i:i K'^:u»o K'Auxkii^ i^La^^Ao

•IjJjAo 0000

OOCP ^i^co K'^to.ii.i f^Lj'i^^0Q90 «oocD ^Xtsnf< K'^rij^:!

f<MuiLk fif^:i f<h\aisb\sn ;u

.o«aiaa.*ia r^cp ttli^ kIaai toso^ odos o%sof<^ ^s^aaLkO

oiA^o oocp o^cpv r^eo ^a:^.! f^iioiif^ 0009 ou» X^
Aasio n ni >B3^ OOCP ^1 tt nsao ^^oooA^s K'Aioi^ 0009
oocp ^AJk^o f^JkVk ivk^^ao^ f^iiai r^^&Ji^ ^ ial ^.^ooftoaiXK'
f^vca^p rtlai ocp:i f<usa\^ f<licP9 ^f^ix.9 .^i-aorA
,ft^ii\nfi\fti f^^f^Sa r^cp 391^3 -li^ ^ocp ^\tm% .1 KbiL^aco
^..ooA f^ocp Ann ^ KSKMX^na oocp ^u^a»cafia:i ^AkK" A&o
f^atoio K^vao f^^S3f< jnm »^ciA Kbcp 3aQjL.aoo •>:if^
hko\ OOCP ^.i.\co f^QiIolo rdAf^ ^\.i ^AkKb .r^Jurto-A:!
k'^oaix..! K'iiojB*^ ^ ^oA^epo .oocp ^^ tosoivji
^Aftf^ r< ■ n 10 f^^CLSnJk ^SLxj^ rdAioco* j&i^ .K^^oaxm.!
oocp oon I ^ \Air< ^..o^cp Ar^ oocp ^ i I *i| nn it^^ ■ s*in
.f^U» k^oAk^.! ocp cpia.1 K&iMXSna oocp a*.iOf^o o^iSoiiiiiKb
f^ocp f^^ •r<MbAx. >.if^ rdA .J&f^ i^aAsq i-^i^ ^.i f^
r^.i:i \\^ >ft^»iTn>in coa f^ocp ^sa«cqji ^f^tA^9 %JrdA
f^f^:.^ul f^ocp f^^^ K'^oiiK':! K^i 1^ n Y-lK".! K^l ■\ n
q>Aini^\*fi oocp ^i\nnnn r<aaMOO .ova oocp ^..Maa*aii.i
000 9€POi«*u»:i ^ail^ K^Aui&o ^icQA dua3 r^cp rrt^i^ caiflk

f^iaolciao Ayoi&o f^^lsQ.i K'ncuio Klif^d;jL .vi^ ^.i »\f^

oocp tOPOSkAl ^.^^ooftiaLM f^'iaK'n r^Aix. >b:^ i^bncoiao
• f^ii9-uo f^iufluftiu:^ ftljDiu»3.s» oocp f--ftVa :i-s

^ f<&Mlx. %^f^n f^h^ejSkSsm

f^f^ .f^hCisf^nh\a f^^o^r< ^cp fn^Tri ^ocd9 i^ian^

^«a\r^o »ia oi^soo f^i^ ttlii^ n^ ocd col Aa^mo
f^iisik, oa Au:iA3 f^i^f^ Ad^ Aa^mo .r^hcSsn AooLlo

f^acD K'^iao^.i r^liJLi^a v^o^ ^oco.1 ^Kb .^ttdA^^
>^ >B:i.sa.l •...ocoX Aiif^.i rdJf^ ,n %\n 1^^*1101 rtliJLs
TB^doLkO f^iosK' f^3-A:w ».oca\ K'ooia rdA f<huLSnjL^

f^n vd r^-lf^ .scQ* rdJf^ K'ius^ cn^ia^ vA m i^n:i

r<ll.i&r<d iXjiK" f^co AujJ 3^0 o • o »^n \ \ ^.1 Qpaa»r^
ia ona^ *ai^\i tCDOiaioio ocp r^co f^:u> •cD^a&\aa:i
fd^ix. >;^ .AiiicoDOO laaai^ Tai^^Tftto .fSoi.^ on
Ar^ »ocD i^*WT o ^..Oi«qL*i«a^ »oai »vi»3
,^aicp j&K" oocD iit»*iT*w «..ocaa\:i r^iioruioo ^.^eoAi^f^

f^^ij9QB.a OOCD ^:ia.Mo .cos oocd ^i^mi K'iiaSkiMbSi
Qoa oocp ^AsiA^n f<^:u» »:ir^ KbcD rdia n&o ■^a-^*"*!

f^ruojk. »:if^«i xD^oX OOCD oaioo .^.^ocaAJkM >socu Afk oocd
f^L&^^ns K'lcui »xailo K'loJa&o oocd rds.i9 ^A^K" Klai&iao
OQoiX i.aofdJi9 f^MiT^a cnaijL A^ coX oocd ^rdx-ao
f^ «^ooA KbcD KVoAeiQ KbcD rAoXf^ :i& f^Lia^r^

.o^ocD ^1-Im ^.^o^ocd ^%n >T*Tn 70A i^LL-^^rdDk
».OCD «u».l Ad^ A:^ f^:iCD Ajl. »^ciA KbcD atii *i ^^^oAsAo

^ Vnt^^t^ t^^^^^ *^^ *^^ f^cp ■\\?n

^..ocoa:! »^d&«9:i rdsal^i;^

► t^M^iT^Tfi:! cD^Jfin alaA.1 ^a^Kto

liia fdll\.i «^aicD Af< .1^ ftli:!^ oona oocd cucio f^:i
f^^ia^as cccD cjsn^mo .tcocJbsiA Kbqa oiaA A An K'^tsbcu
>BSA KSmoLl »:if^ ^CD Kbco idof^ .Vko •f^Suiiz^a.i cD^oiai^.i

^^loi vyi.*uL:i f<MiT^ ^Maoi-mc ccd i»v..i cq\ ^iaoKb

KStfLftieao A:^ aiL.i K'liaa!!^ ^ ^ r^co .\^r!t r^Lao v^i^^

vyrdsi .CD^oX:! 9^l\^<^ r^miT^wiV cA iuAx..! f^Ls« v^K":!
rdijsocu vAa.i v^so Af^o ^Aaa ocp J^f^ A jAs..i Ki^do
K^flLoen ^iion^ ^oiao .ijLu »sricu A& f<4r^ ^aoAcixaa f^x^cD
kAam iiA.i f<llf^ •^w.v J^K^ AsA^ fOf^ icoa^ixM .1^ f<^f<

k; f^tfJuk ».if^3 f^^oidilM

. f^jL.iao.1 KStfOi.! f^Jui:^ ^..ornrw^, t^ep Alsoo • f^kiu\c

tfi< K'aAiV hiAn \\^ ^a;^.V rdA 3^ J^f< ^.l^S^
If^ ^ K^^IO^ col r^LaXco KVoo f^L^.if<iOC

• %•*

^^a&\ A^p^o • r<?fci\\^ 7B.ia.i f<VTilTio r^kjacda j_^>K

I bcp .K'rtin^N Kl\o K'.ioa^ n^go.! cob K
3kl.ia K^.io fdaK";!! K'lijL.io K'^cio.i r^soX

..1 TBxsoa ^.^oijls^^o «.^a£Af<^.i »,^^jiS03a Jbb Aui^

ca\nt»n f^.TM.i r<Vkf^ v^f^ f^.ioia f^!i4U ^uui^a ..^.oiuf^
.oiuf^.*!^ .cD^cA.! ^..^^CLai^iia jAsAuBi K'colf^to f^^euia

\\^a .f^icD.! f^Juis KS^rf ^iA»i!^
frtiiiTTw KUi.8Q.i cfiiAS^ \^f^ f^dcuia rd^if^ »^^ocm

cccD 09^ olf^ i^^ r^i&K' .occD ^i^\no KUc ^^oooxSU

^„gmiii ^JSQ J&f^ ^^^^ ^^ ' v^:i-^ cclas oocp.1 r< i V tt.i
f<Mu\iL >:^ f^iaoono i<ic*i^ r^isocu ^.ni\ rdi^ooi.!

oia ^jy^nof^ cD^oiov^.i f^iilbo ^.^o^ckd ^jj>n>iT Aui 79:100

^^o^i^iSQx. cD^iaco.1 K'iiSboo .oiBoxa ^oc0.i K'Vian'.i^o

A\inA\i .tt^^oa^ jjAx.3 CD^icua.1 r<*.ioojL ^.^^iicA
ohsisa^m f<iAcD.i ■\\?no • ^iio^u» Kl\ .1^ »a ^..o<KidaftCD.i
rdaani:k90 v^ia Kbcai 01a «^^o^f^ ^inn\ .1 rdAi^

cp^OIMacp ^ ..^^Q^^ A.4^c0 f<\ .paLA ova «\\Aubi i^
K^ia^ cp^airnitfTii «j|cpQ9 ^JLi^ ^..o^u^c^ ^..o^uksax. Kb9.i
fdiu>o r^fiki ocp f^^lsQO .r^^jOLXSa ocp K'oAk'o K':u\co ocp
f^llk. f<ia iLli< M.\T*n ocp co^OJC9a»oiao .r^lAAfiii ocp
K\\pi f^^ial .1^3 ^ Aa3 ^Au9QO K^i^iz. f^Luab.i:i

^ispoK"*! Vki\. pa>i nn\ % p o o o oiA wrTSo K'^CU f<A.l

"^

J^ f^tfJuk 931^ i^iiaialsn

ocoBO • f^JBUia ^.^colaA r€a««Ka i^cd f^(k*ia9 ocp
A^« .f^^09 •^wru ftl:i ^^ iiAo i^^ioird^s r^ivau^tfA

.o^f^ ^iiinAraa fdl:! ocoa i^Lu^k. ^.^^ ^K's ^.^fi^i^

f^a ^w» r^3 ^..ocD^OAK' ^..c<l|af^ jlt^ *..^a1 ^..o^ocp

•f^iiaLiit f^9f^ f^ji*^Q» fcjVffcV\n ^AAflk^ ocp r^la«f^ ^t^TPaf

n\ n\:i f^l^ijk. ^.^^ rtM^Ju tA^rd .^^^o^r^ ^|j»:i
fmcAuf^ r^i^RUL i^icdoj «^aifi^ ^jVkiiivi A:^ r^lsa*ia:i

ol n% rrtnXf^ ^isicii 3CUila ocp f^inxs.i ^..ofA ^iaof<^

ocp f^:i£k]k. r^cD rtAo .^Vj^ poo TaoAen ^ • Kbcp »cDO^f^
vwf^ ^^JnOO^O ocp f^^va f<\ J&f^ ^^Oft^^^iiA vyK"
%.aA pf<9 A\|^ .^^cns «^^^rC^ ^icoaiuESaQ:! ^cd i^mI^
•a^liif^l iA^f^(&uis mCDOsi^^s^ tCDO^f^rAoXf^fOcD r^^i^
^ g cpQ> to^cp •Qsoioan^ r^TM*i tOcD •sicpioirtb oniVn^i tOcp
^.an:i f^<.l%A Jkia* i^^^ KbcD f^ .r^ova rAoXr^ 0*003.1
fdlo r<dL»i A:^ fel^*if^ Kbo) .^^jai:! ocp 3Lm i^Xi^ .rel^if^

KOCP \MU»

f€xAf< X^JB r^cp f^o fdaioi r^aui rclocp n^:^.! ocb

f^lO^« •BCfiftei ocofi> ruf^ .r^ii»:iio rdirdA oocp ccsniMjiif^

^"'> :-, 1894

fd;k.iK m\n\iT> cD^iiao^ iiocp iuiidJi ocDn cd^clshsi.! fO:u..

OOCP ^.lilftS f<l*19J^:i 009 t^|t\o 0009 fd*vii:^3 ^A»f^

f<luoo« ^ji^f^iA ,ikV^ 0*0030 .t^xs^xnn f^nco i^Auias

f^iA^^:i r^oiao i^ir^oa f<iv..io K'iuLOo.i K'iiajfi9#^
t^f^ «90f<liA ^ >1 «j^^VM.i lA^ ftlif^ j^f^ • t<ii\inft\i\3

f<bo3r^3 9l3,»» >^ iua\^r^ f<1ool ^:ii* i05il3 l^r^ ^
♦ ♦ ♦ ♦ ♦ f^ioi^

^Jl\n 11,1,1 («9^:i ^r<b vA^:i rdi^ftSa ttHi^ «;wi%.03ii!bo:i
1^.1 ^AftKb .Klk^ioii.! n^n\ KCjL^iaSk ocp ^^^oooJu.!

• fd^co K^ai^ ^o f^hssLsi K'AuiioK' ^ inVio A^f^os oao^
ooa pi^hxf^n vyK" •K'iA&x.o f^i\ rdlaa^ oaiial oi&iiKb
vyi^ ^^oosii kAo • r^i»ii^ »030saMia rt^iiui «^OA^ al
^ «jO0QUx.i 0003 CUXD.1 Ao\nn:i •oiAik.s KSiMiA KHn
«^.aio9.i .^f^d^^f^ls-ia TBOt^-so 0003 oiaA r<bAi<3 osAOlm.!
> ^ol i»:tto «i^.^4L.ou ^..ooa'i^ ^iiK":! ^aLrtb .ooos «^^i^

^0€p:i CP^fiLftjAlA hcu$0 ilOCP iuB.\l l^iw«V3 oAofkn

^Q^oV^ >.iso • tCDOir^o tcpoiaioi >b:iso i^L&\sn i^^f^
•i^i<3 cD^iuK" ^.iicoM ^la denix. 71.100 .1.^1^:1 coaai^

:i .r^cp «iXii«9f<i ocb r^riiwao >Tt^i\\nT o K^am oocp
ia o.ia:JLo .i^^r^ r^cp ai*Q»ff i^lu> ocoo ocp
f^^iatX K!Si\^e«9 m.^f< .^^OK" r^iA^Kb . CD^o^lsan rdl*i^

iu9 KbcD.i r<.ix.iaSio • fdJOf^ >19 ^.^ocniaA KtocD^i.! i<.*uii^:i

^rf.l A^pQ ii^ rdl olff .f^uil ^■\\'TH.i rdX^ m.^^

•ffocp rfiiffo .rt^osns rdxuAo rf^Ll rfocp rfiirfo .rd^sox.

* * * .ffocp i.issa ^.1 ^o

♦ ♦ ♦ ♦ •

rdlluo • fd]kC0 Ktefdsn f^^ioi f^h\aiir^ oalfi^ f^^UA^iaaa
•:k.:u:i rCx^m i-^i^ coX i20i< .cna i^ocp Ktauifin f^oaasSbii

• »:if^ oA idOf^ • vyiSMt K'ruaolii >2^ *• ^K" ^vm ^f<i ^JL»f^

Ai^o .f^oaasab^ »cpo.ia:^0 cnl^^ Ai^o .Kbco oomAx. KHA^Kb
Ai^o .f^soLks KbcD A^Doa ^aLr^ .cD^iir^sna f^iibAax. K^W
Kbcp i^if^ kLjl^o A\|^o r^ia^Kb .CDiioioi&a K'^&^o^Aui

AaXi^i rt^aaeirtla .K^Acofti^o cp^ooAf^ Kboa v^Kb .cnsftj

r^dtiLsQ dual Kt^cp dujjo Kbcp •&fiTiKb .fdDkcp

i.^!^ r^cp 3A&0 .f^Acofti^o K'^ociAf^ K'ruio tbo^oq ^

7B.t2o Kbp.i • ocp ^.T al.T >B.t2o ^luLiK" ^*aQBi ^uui< ^^u^T*n
f^na ••..uo ^ ^•indk^K'3 vyi^ pmiinnT i^cd ^.1:1

ocb .r^^va m\n^n cd^V309 xy^n ^.l-aS^iir^ .^.^i^^

CD rtbuLb t9i<a f^i\ejSkSsm

ca^iojb^ Juwo f^ii:iJi co^oioi^ A^o .rtbcp 1:^09 ^cp t^Hau

v^%f<o «iQ90 vofio fdiAbftf^^o .coabSkoaoo
>ijif^ •^wUkf^ rdA >Vjl. ^:i rtl^co #:wi^o .AcuA iu-j^JO

•:• •> •

•a9^u*sda ftJLa «.^oai& ^.^ozikiu i^ii^^i i.^r< Aa&q) naS^
coA •ai«a*^9 19ft ^.vcp 1^0 «»:iii.i cpiioioi^ ^jiywy 10
^9:1 0«alf^ .i^Kb • AsLo rdA ^.T OcpO .ftisor^CDO rdaqp^

Afta ^CD A%1 ^r^^Oftico ^3 cA.T .^ObSiKb K'rtisttiA^

kuJls. 9:ik':i K'^oifi^

*^V\i 1.1*1^ f^f< >f<^ hoSfU€0 f<lACD9 ■\\?n .flf^col

KbcD7oQ93r<iuJBacQao • rCi^cp coa ^aJMAoan ^ bcn.i

oA KbcD ^r<i ftlai^L^:! i^Juaa ^ »coi<^n^ •»cpai^ CD9*f^

J^f^ ftlls^cD .Kter^JSOC r^CD 391^3 •:^ax» Aj^ .oA rd^kCD

• #:wax»9 onrnm • r^co Ktei<s« ^asdoa i<s««9 r<A.i t^K" ocp

• »cpflA\jba coA Kbco ^K" kS^^ 0.ia:k. ia oin^\ Ar^
^ooAik. f^3*f^ r^cp ^Q90 • 9CPflA\3 oA KbcD .aia oco J^r^

K'<&l.'U».l f^AuiUL^ .1

^ftlaioi.1 An\^ .VAf^o f<iJ^ ».i^o .r^M vA Ihsio
J&f^.l f^Llfiur^ .cos iuM*CD ^ fdiiJkCD.1 .oA i^fir^ i^^f<

vySbte f<4K^ TbK^co tt^ifn\\ynn •iAiK' *»3^o • »coaaftlao coa

».i^ 349 f^3n\n r^ii# rd^cD i^ATi A:^ oA Kbcp .^i^t,:i
cA ^.1 cA .coaCoK" f<%a^o rO^ttsbco fd\.i.i .cd-Ia^^
cA KbcD ^r<.i o.vi^ iA 0.1 n^\ A^ i^i^ . .icuAa

.r^juxso.! co^^fdao A:^ A fdjk.iix»ii:i •vu^o f<i%-i ^aA&
oiiftaA.1 ^.1 ■\\^ .fd^f^ ^iOc rdjL.cn .xspt^

coia fdlK" •^110 rdii< li-AJSQ ^^orijM.iaO .^.^OciAoA

A^o ••Icpaart^pQ jAiuLff r<:uff ■\\?na cd^cumIol A^o

rclaof^ W9fd^.i »:MM\ii tao 341I vd r^Lif^ vvLSn isAs^ikf<:

1^ ^.1 .n^jsaif^ f<iT\i ^cqV ^ft^Ai ^CD A^ r^^l!^^

%a fy^mn\y ^ol iVooi k'ijf. k^ii^ :u^o .^i^ht. ^ »»

ocp ^.1 f^tocD %VL .vA ti\Ti vyf^ fd^ical ,\ atjI i^SoiAx.
ftllSUK' rt'crAK^l ft^\iun «^.odioao ^Sif^A Jifk K^oof^^ »9i^

col jftix..! acq cuocos r^i .vtboi^aoo r^oos in\ :i

^ .TftiA vA r^f^ 1.1JCM duLL^f^.i f<M.i .coJiL i^oKb
ocb t^i nn\^\ K^i^ 1.TJLO .v^r^iA Kbor^ ocox ».*u2aaX^
f^^&iK' f^Lidd^Ai f^ia\i Ai^JMz. • oA %sor^ rtbo) K'lx. coAtcAs

i2ni<a tJ^ia 1.1X1. i^^lso i^K" .oA iJ9Qf<».ii^ iiai r<tnn\

KlaC^ AAfkCD >BW . AuA JhJLf^ 009 CD^OA ft^\niin.l Ia^^A^^
OjdIco ^.1 .1^ .l^K" ^cA K'^&lKb ».l^ ia.lO f^MCU.l CDlilsA

.rtbcD Af^^. .1^ K'rui ^o •»cDCLisioi ^^ ^i^nm cuioiuLf<
:i^O .ft^tjAt ^Hsn CQl^O^ifiLSs I-^^kA ^vm^K' r^lal Kbw»
^■^nin.1 ^^ooLA K'lqoi^ :u>r<b .oA .1^9 »1^ l^pv<^ »oXftV»»
cal.1 cob . rVawi Ocnl »cDOr^v»» kA l4\^ «.^cd . po^ ooco
.».l^ oA Kbcp Ar<xsa ocpo .»v»»^f^ »CDO.icuAa i-^^rdA
ocb . fVcfAr^.! CDla ,^ OTtl ^K' cd.ia^oI^ ^K' K'iizs «^:i
vyoor^ 003.1 •^•.IamI^ ^ .TjA vA f^j^f< i.iaLM.1 A i^f^s

^1^.1 : ^^ KbcD ^f^.i JLAi&cD f^botA^^Vks .ob^cui^ ^ocp

. •> .

f^.if<iLo i<ii&A\ f^o*io .iuf^ r<LA.udQ r<L9T.Xio

vULSO iuaLa i\9^ Aa&cp r^cooJ^^ •^K' 3a:^ ^cpo
I ^Aftf^3 * ^Ai\\'^ iA^ «aa^ •tJ^tJ* f^ :uk ^S9 ^aoftcai

f^iisik,:! r^AuiuLii ^

.f^^aS^e^ r^oco rdJos vyf^.i %^ik \\:n iioq3.i ^:i f<K4:kx.^

•1:^.0 ,^ ATi.l fia?>ttX, .aLo 1^^**^ .l^O • K^i&\CUCDT^ oA Aul

r^Uai OCQ9 ^oiSi ^.1 OC0 .colcDlOA ^ »c0CU«9i^a f^^r^.i

CDIUr^la f^MUXaO.! K1.10CUL0 .f^MUXaO.! f^Li^CU.1 f^LliaCO^OQ

^^P<^

I

I

3 2044 020 708 269

i

^4^.